Albanian Studies on the Holy Quran ( 1900 – 2000 )

Xhabir Hamiti, Phd

The study of Albanian history is a complex matter, in particular with regard to issues having to do with the spread of Ottoman rule in these territories (due to the lack of authentic documents). The latter is made even more difficult due to the lack of literature in the Albanian language. Historical facts show that the first elements of Islam in Albania can be traced back to the X century (during this period Muslim merchants from Spain (Andalusia) reached the east coast of the Adriatic). According to historical records, the Albanians, who were known in the ancient times as Illyrians, prior to adopting Christianity, were pagans, agnostics, worshippers of natural phenomena. The Illyrians lived on the east coast of the Adriatic Sea and mountainous regions. Catholicism was not so wide spread among the Albanians (despite the fact that it had arrived in these territories prior to Islam). On the other hand, Islam, which spread to the Balkan Peninsula through the Ottoman Empire, was widely accepted. For a very long time, the Albanians lived under the rule of the Byzantine Empire (Orthodoxy was the official religion in this empire). The number of Catholics was much smaller. The latter can be confirmed by the lack of historical monuments, which would prove the religious belonging of the Albanians in these territories.

Historians agree that Islam in the territories inhabited by Albanians as well as elsewhere in the Balkans reached its greatest expansion after the XVII century. It spread and it was accepted by the Albanians due to the fact that it was a practical religion, built on healthy foundations, a religion that respects the human and moral principles of individuals and the human society, without any distinction as to their national or racial background. The claims of a number of scholars that Islam spread among the Albanians through force are groundless and tendentious. Historical facts provide evidence that Islam as a religion, as well as its followers (since the emergence of Islam) have never relied on force and have never aimed at imposing their religion to others. The Ottoman Empire did not aim at imposing its religion to others (including the Albanians). Its subjects were free to choose their religion (on their free will). Numerous documents of the Ottoman state, in particular the fermans of the sultan, provide evidence on the respect the religious communities in the territories ruled by them, enjoyed. The presence of different religious groups in the Balkans provides evidence on the religious tolerance towards religious minorities during the Ottoman rule.

The Albanians, no matter to which religious group they belong, have always been tolerant towards each other. Religious hatred has never been a predominant factor among the Albanians. Time after time, religious co-existence may have been provoked by others, but never by the Albanians themselves. If there were cases, when such incidents occurred, these were not provoked by Albanians. Most frequently these provocations came from those bordering with Albanians.

Neighboring countries have always been hostile towards the Albanian nation. Their hostility grew with the acceptance of Islam by the vast majority of Albanians. Once the latter occurred the appetites of the neighboring countries towards the Albanian lands grew. As these ambitions could not be fulfilled during the Ottoman rule, they re-emerged by the end of the XVIII and XIX century (when the first signs of the weakening of the Ottoman state in the Balkans appeared).

Serbia, Montenegro and Greece were the countries, which most openly expressed their hatred towards the Albanians. This was due to the following:

1. Firstly, the Albanians, as a nation, did not have anything in common with the other peoples in the Balkans (as far as their ethnic, linguistic and cultural background is concerned).
2. Secondly, due to the fact that the vast majority of Albanians had accepted Islam.

During WWI and WWII the Albanians were often faced with great difficulties (as a result of Serb and Greek chauvinism). They were deported from their lands, persecuted, killed, borders were drawn to divide them, etc. A large number of Muslim Albanians was forced to flee abroad as a result of constant pressure against them. Serbia occupied Kosova, Greece occupied Çamëria, whereas Montenegro occupied the town of Ulqin and a large part of the Highlands of Shkodra.

***

In the beginning of the XIX century Albania gained its independence from the Ottoman Empire. The beginning of the XIX century was the period during which the consolidation of the Albanian state took place. The Ottoman Empire left a rich legacy behind itself. During the XIX century, the number of Muslims among Albanians rose to more than 80%. By then, Islam had become part of the identity of the vast majority of Albanians. Mosques, madrassas, hamams, numerous manuscripts and official documents of the Ottoman Empire were present throughout the territories inhabited by Albanians. Upon the consolidation of the Albanian state (after the declaration of independence) the consolidation and reorganization of the Islamic Community took place.
In 1923 the Albanian ulemma held the first Muslim Congress in Tirana. The decision was made to cut off ties between the Albanian Muslim Community and Istanbul.

The president of the Republic of Albania (Ahmet Zogu), who was later to become its king, recognized the religions in Albania (despite the fact that religion was separated from the state). During his rule, all the religions in Albania consolidated their ranks and were able to operate freely.

During the rule of king Zog, Islam made important steps towards structuring itself. During this period religious newspapers and magazines in the Albanian language were introduced. “Zani i Naltë” and “Kultura Islame” were two magazines, which played a very important role in the organization of the Muslim community in Albania and abroad (through the publication of cultural, educational and scientific articles).

The articles, which were published in these two magazines, were of a very high quality. Many scholars, who studied Islam and culture in general, gave a valuable intellectual and cultural contribution through the publication of different articles in these two magazines. During this period, members of the Muslim clergy were very well prepared professionally (especially those in Albania). The latter apart from preaching Islam played a very important role in the field of publicistics.
Among the first scholars to contribute in this area (in the beginning of the XX century) were H. Ali Korça, Shefqet Muka (Shkodrani), Vehbi Dibra, Ismet Dibra, Ibrahim Dalliu, Sadik Bega, Ferid Vokopola, Haki Sharofi, Qazim Hoxha, etc. Muslim scholars from the other regions inhabited by Albanians did not do much in this direction. This was due to the lack of proper education in the Albanian language, as well as the political circumstances through which these areas were going.

The period between 1920 and 1945 was the period during which Islamic publicistics in Albania enjoyed its greatest prosperity.
After WWII, upon the installation of the communist regime in Albania and the other territories inhabited by Albanians, which were annexed by Yugoslavia, the difficulties confronting Islam grew.

In 1967, religious activities were banned by law in Albania. Such a situation continued until the fall of the communist system in Albania in 1990.

The period between 1945 and 1968 was a period of decline (as far as Islam in the territories inhabited by Albanians is concerned). The latter was due to the constant pressure exercised on religion upon the installation of the communist rule in the Balkans. The communists (atheists) suppressed all religions. Yet, those, who suffered most were Muslims, as they were the vast majority in the territories inhabited by Albanians.

The number of those who attended mosques decreased as did the number of religious activities. All that had to do with religion was put under close surveillance. Such a situation continued until the 70-ties (the moment Albania declared itself to be the first atheist state in the world – the only state in the world to ban religion completely).

The lack of religious activities in Albania (during the 70-ties) was balanced to a certain degree by activities in Kosova. The communist regime in Yugoslavia did not ban religious activities with such zeal as the communist regime in Albania.
People were given the right to practice their religion. Religious schools (madrassas) were not prevented from carrying on with their work. The madrassas in Kosova covered the needs of the faithful living in the territories inhabited by Albanians (outside Albania).
The first writings in the Albanian language (dealing with religious issues-in particular with Islam) began in the 70-ties. A great step forward in this direction was made in 1974 (when Kosova won its autonomy). The first ones to do so were: H. Sherif Ahmeti, H. Hajrullah Hoxha, Bajrush Ahmeti, Qazim Qazimi, Avni Aliu, Resul Rexhepi, etc. The latter published their works in different newspapers and magazines (“Buletini”, “Vjetari- Takvim”, “Edukata Islame” and “Dituria Islame”).

It is worth mentioning that the nature of Islamic publicistics in the Albanian language (during the XX century) was of a general character (it was not profilized). The first materials to be translated into the Albanian language were materials from the Arab, Turkish, Persian and Bosnian languages.

***

The efforts to translate the Qur’an (and to comment on its meaning) were an important component of the general idea to analyze the message of Allah (by Muslim scholars). The latter gained momentum in the beginning of the XX century. The reading and the learning by heart of the Qur’an, its translation and commentary among the Albanians date a very long time ago (since the time the Albanians first accepted Islam). Initially, the translation of the Qur’an was done orally, through different lectures (in maktabs, madrassas, etc.).

The Albanian ulemma, recognizing the importance of the teachings of the Qur’an and its influence on life, analyzed it from different perspectives. By doing so they contributed to Islamic culture in particular as well as culture and knowledge in general.
Thus, it is not surprising that Islamic libraries possess documents of great value (including commentaries and interpretations of the Noble Qur’an). It is a well known fact that there were no Muslim houses, which did not have such documents (kitabs, Qur’ans, Islamic books and manuscripts related to the translation of the Qur’an), which were preserved with great care. Similar documents could be found in mosques, madrassas, maktabs, etc. Even nowadays Islamic manuscripts can be found in the houses of Muslim Albanians. These documents were preserved by individuals who were aware of their value. In recent times, this wealth is slowly disappearing.
Studies on the Qur’an (in the Albanian language) were first published in Islamic journals of the time (Zani i Naltë, Kultura Islame, Takvim, Edukata Islame, Dituria Islame, Jeta Myslimane, etc.). These were comments and partial translations of the ayats of the Qur’an, comments on different chapters of the Qur’an, suras, thematic ayats, etc.
In the beginning of the 30-ties of the XX century the first efforts were made for the publication of authorial works on the Qur’an.

***

Work related to the Qur’an (in the Albanian language) is much more recent than elsewhere in the region. The translation of the Qur’an into Albanian (be it the full or partial translation of the Qur’an) is much more recent than the translation of the Qur’an into Serbian or Bosnian. This is due to the fact that the Albanians gained the right to statehood much later compared to the other countries in the region. During the Ottoman rule, the use of the Albanian language was banned from schools and institutions. After the declaration of independence in the beginning of the XX century the number of those who used the Albanian language in writing was very small. A very long time was required until the Albanians managed to study and cultivate their written language.
According to historical data, partial translations of the Qur’an into Albanian existed prior to the XX century (translations by Naim Frashëri, Tahir Efendiu, Muhamed Kyçyku, etc.). In 1870, Naim Frashëri wrote a very interesting book on the Qur’an called “Thelbi i Kur’anit”. The book was a compilation of ayats, which were translated into Albanian.

The chapters, which have been translated most frequently into Albanian are: El- Fatiha, Jasin as well as the 10 last suras of the 30th juz. These translations, as was mentioned before, were published in different journals, but there was also a number of translations that came to light as separate publications (e.g. the translation of the Jasin by Shefqet Muka, Sadik Bega and H. Abdullah Sëmlaku, Sherif Ahmeti, Feti Mehdiu etc.). During the XX century, the following distinguished themselves for their partial translations of the Qur’an (throughout the territories inhabited by Albanians): Hafiz Ali Korca, Ibrahim Dalliu, Vehbi Dibra, Ismet Dibra, Ferid Vokopola, Haki Sharofi, Sherif Putra, Qazim Hoxha, Sadik Bega, H. Sherfi Ahmeti, Hajrullah Hoxha, etc.
The peculiarity of these translations is that these are free translations, stripped of any comments and footnotes, which would point to the sources on which the authors based their translations.

***

The first efforts for the complete translation of the Qur’an (into Albanian) were made by Ilo Mitko Qafzezi, a Catholic Albanian, who had emigrated to Romania. After serious efforts Qafzezi managed to publish certain parts of the Qur’an in the town of Polesht (Romania). According to Qafzezi, his main motive to undertake this difficult job was his ongoing curiosity to understand which is the thin line that divides Catholic and Muslim Albanians.

The translation, despite the fact that it was not made from the original, but was based on the English translation by George Sale, was of great significance. Albanian writers (of the time) considered the work of Qafzezi as a great achievement, which contributed to the development of Albanian language, culture and literature (in general). Apart from those who praised it, the translation had its critics as well. The translation was said to be biased due to the fact that the author did not rely on source materials during his work, as well as the fact that the author (intentionally) distorted the meaning of certain parts of the Qur’an in order to diminish its sanctity.
At the time, when this translation was first published, there were Islamic theologians who considered the translation of the Qur’an (into other languages) as a sin and a job impossible to do. Due to unknown reasons Qafëzezi did not manage to publish his whole work.

In 1929 Ibrahim Dalliu managed to publish the first part of his book (the Essence of the Meanings of the Qur’an) containing systematic commentaries on the Qur’an.

In this book, Dalliu comments on the first 8 suras of the Qur’an. Nonetheless, it provides a model on the way in which the Qur’an is to be commented.

Dalliu’s initiative was supervised by the Shariat Council in Albania. The author did a great job in commenting and analyzing the ayats of the Qur’an. His aim was to provide readers with a book on the meaning of the Noble Qur’an. The book has 1572 pages and analyzes the first 8 chapters of the Qur’an: El-Fatiha, El-Bekare, Ali-Imran, En-Nisa, El-Maideh, El-En, El-E’araf, El-Enfal as well as 16 ayats of the Et-tevbe chapter (a total of 1160 ayats). The book is still considered as the most complete book of its kind in the Albanian language (despite the fact that it was not completed).

Dalliu is among the Albanian theologians, who distinguished themselves with their fruitful religious and cultural work. Dalliu was a follower of the reformation trends (in Islamic literature, the latter are known as “islaha”). The following marked this period: Xhemaludin Afgani, Rashid Rida, Muhammed Abduhu, Muhammed el-Behij, Ahmed Hani, Muhamed Vehbi, Mehmet Akif Ersoj, etc. Most of the latter made commentaries on the Qur’an. Distinguished theologians, who hold a special place in our region are Shukrija Alagiq, Muhamed Tufon, Xhemaludin Causheviq, Mehmed Hanxhiq, Husein Xhozo, Hafiz Ali Korça, Vehbi Dibra, Hoxhë Voka, Ibrahim Dalliu, Sherif Ahmeti, etc.

According to Imam Vehbi Ismaili, a distinguished Albanian theologian who had moved to the USA, Ibrahim Dalliu has written or translated about 10.000 pages of materials of religious content.

It is thought that the efforts of Ilo Mitko Qafzezi and Ibrahim Dalliu for the complete translation of the Qur’an were not an isolated case (yet, such claims cannot be verified). It is said that H. Ali Korça left more than 2000 pages (of the translation of the Qur’an into Albanian). Many theologians believe that a copy of the complete translation of the Qur’an into the Albanian language was handed over to the Muslim Community of Albania in 1945. This translation was made by a group of authors, who were supervised by a high professional commission. The translation was not published (it is said to be in the archives of the Muslim Community). Such claims are denied by the state archive, the central archive and the archive of the Muslim Community of Albania.

***

1. The first complete translation of the Qur’an into Albanian was made by Sheh Jahja Shehu in 1982. Due to unknown reasons, this translation has not been published until now. The manuscript is kept in the Sadi Tarikat Tekke in Gjakova. The translation was based on the Bosnian translation of the Qur’an by Ali Karabeg and Pandza Cuasevic. The manuscript has about 951 pages (without ayats in the Arab language).

2. The first complete translation of the Qur’an, which was published into Albanian, was that of 1985. This translation was made by Dr. Feti Mehdiu. Its publication was financed by the board of the Islamic Community of Kosova. Being the first complete translation of the Qur’an it was welcomed by Muslim Albanians as well as other enthusiasts of knowledge and culture. This translation does not contain any text in the Arab language (apart from a number of Sura, such as: Fatiha, Ihlas, Felek and Es-nas), which are offered in the original. The book was written from left to right. The author did not use footnotes and did not make any comments regarding the ayats of the Qur’an. Despite the fact that the use of the latter would only add to this book it still continues to be appreciated as the first complete translation of this kind in all the territories inhabited by Albanians.

A number of scholars have criticized this translation accusing the author of disregard towards the scientific criteria required for the translation of the Qur’an as well as a lack of knowledge in the field of Arab language and literature.
In 1999, this edition of the Qur’an was republished in Istanbul. Certain changes were introduced to it. The title of the book was changed to Qur’an-and its shadow in Albanian. The text of the Qur’an in the Arab language was put alongside the translation in Albanian.

3. The second translation of the Qur’an (the Magnificent Qur’an) was completed in 1988 (its author was Hasan I. Nahi, the muderiz of the Alauddin Madrassa in Prishtina). Nahi was the first student from Kosova to complete his studies in the Al-Ahzar University in 1936. Nahi was highly prepared professionally.

Nahi’s translation of the Qur’an is better than the previous ones. This is due to the fact that the author was a good connoisseur of the Arab language and Islamic terminology in general. Nahi’s translation (without the preface) has 610 pages. Alongside the translation is the text of the original. The book was written from right to left (in conformity with the original). Commentaries were put in brackets. Nahi’s translation of the Qur’an was republished twice (once in Prizren in 2000 and in once in Tirana in 2006).
4. The third translation of the Qur’an (the Qur’an-Translation and Commentary) was completed in 1988. Its author is the distinguished Albanian scholar and philosopher H. Sherif Ahmeti. This is the most complete translation of the Qur’an into the Albanian language. It was published by the board of the Islamic Community of Kosova. It was republished in Rome, Egypt and Medina. 1.000.000 copies were published in Medina alone. It was distributed free of charge (mainly in Albania) to fill in the religious vacuum, which was left by the communist regime in Albania.

Sherif Ahmeti was the first one to start to write about religious issues in Kosova after the end of WWII (Qur’anic issues in particular). Ahmeti’s translation is accompanied by brief comments and explanations, which are very useful to the reader. The book contains the text of the Qur’an (in the original). The book was written from left to right. Later versions did not maintain this form.
This translation, similar to previous ones, is not perfect. Yet, it is the one, which is most sought by readers. The translation together with the text in the Arab language has a total of 903 pages.

5. The fourth translation of the Qur’an (the Holy Qur’an) was completed in 1990. It is the work of a Pakistani citizen called Muhammed Zakaria Khan. The latter studied the Albanian language at the University of Prishtina. Khan was a member of the Ahmedije movement, which is known for its distorted views towards the principles and healthy sources of Islam. Khan’s translation of the Qur’an was tendentious. Khan misinterpreted many ayats of the Qur’an (intentionally). Almost no interest was shown for this translation of the Qur’an. This translation of the Qur’an has 893 pages (it contains explanations and commentaries).

6. The fifth translation of the Qur’an, which was published in 2000, does not hold the name of its author! According to the publisher, it is the work of a group of translators, whose names are not given in the book. The initiative for the translation of the Qur’an (by a group of persons) seems to have been taken by the Darussalam Publishing House based in Riad (Saudi Arabia). The book was published in two different formats (standard and pocket size). The standard format contains the text of the original. The book was written from right to left.

The translation begins from page 11 (El-Fatiha chapter). In the beginning of each sura the translators put the name of the sura in the original, the juz and its full translation. The translation has 902 pages. Commentaries were made in a selective manner. Explanations were made using footnotes at the bottom of each page. In many ayats, we encounter explanations, which are put in brackets. This translation contains more explanations than any other translation of the Qur’an in the Albanian language. The book contains an annex (931-953), which was written by Sheikh Abdullah bin Muhammad bin Humaid-the chief justice of Saudi Arabia. It is said that this translation was made by a group of students from Albania, who were studying in Medina.