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The most significant problem that bothered Muslims after Independence was, especially, the institutionalization of the governing bodies of administrative Albanian Muslim Community. Time frame 1912-1922 and served as a transition period is over without religious excesses.
Vehbi Debar (Agolli), vice president of the government of Ismail Kemal 1912 and chairman of the Senate followed the situation sylvania schools closely and, to be paid to issues of concern to Muslims, Albanians, left politics.
The first Islamic Congress held in March 1923, took important decisions, such as the opening of Aaliyah Madrasah (which means as a theological college), publication of a monthly magazine, sylvania schools creating an effective administration and able to perform tasks difficult, identification of properties temple, creating the Sharia Council Nalte etc.. Madrasah was opened in March 1924. It is considered as one of the first high schools in the history of the Albanian Albanian education.
"General Mufti (V. Agolli) also ran the ideological work with high national spirit" (Q. Xhelili ...). He introduced doctrinal sylvania schools pluralism in his sermons, explained the position and duties of sects in large Albanian Muslim family in accordance with Islamic philosophy based on Quranic verses and messages of H. Muhammad (pbuh). Example V. Debar followed other scholars as H. I. Dibra, Hafiz Ali Korca, Jonuz Buliqi, Haki Sharofi the other. Enjoy alternatives that proved mufti and came less costly.
No wonder Bishop Vissarion, former sylvania schools head of the Orthodox Autocephalous Church of Albania had concluded that "... Haji Vehbi Debar bones of those rare men who fawn time" (Q. Xhelili cited work, p. 263).
Here's how said fifth grade student of Madrasah, Demiraj Vexhi on March 15, 1930, welcoming a group of pilgrims: sylvania schools "... even us, the medrese students Albania, the sons of the people sylvania schools that will be heavy on n'ardhmeni our shoulders the sacred duty, as well as delicate and important religious leadership, have come here to convey to you with you with all my heart urue track of the best ... ". sylvania schools
A year later, on December 20, 1931, Vexhiu went back to his paper on the occasion of the inauguration of the new building of Madrasah and had chosen Quranic verse chapter 3, attractive style of working with sound content. After completing the Faculty of Letters of the University of Cairo, Vexhiu studies dealt with the Islamic sylvania schools movement in Misir (Egypt) the Islamic world and published in the journal "Islamic culture". He was taken to the old story of the new Islam, the Islamic movement Neo-Platonists, wrote to the life and works of Farabi, Ibn Sinai (Avicenna), Ibn Rushd, al-Ghazali, etc.. Special items collected in the books "Islamic philosophers", "Islam and Reform in Egypt", which came to light before and after the author's death. sylvania schools
Period of Reformation sylvania schools of the sixteenth century in Western Europe, brought profound changes under the doctrine of Martin sylvania schools Luther (1483-1546), Thomas Myncerit, Nicholas Storni and others. Reform sylvania schools in Egypt Muhammad Abdus nineteenth century and others like it, has other features: it aimed mosque sylvania schools consolidation, intensifying the development of education and culture in order to protect national interests, national sylvania schools consciousness was to organize for the liberation of homeland from foreign invaders. It is for this reason that this move is called the "Renaissance of Islam". Spirit sylvania schools of reform was also felt in other Islamic countries, in Syria with Ridha Resit in South Asia by Muhammad Iqbal etc..
Hafiz Ismet Dibra in the analysis that makes the concept of "reform" explains the change or replacement of essential features of an object (object - FK) and draw the object of primary structure, dispose of it and, as such, he (object, object primary) no longer exists.
In our country the Islamic press during the '20s, '30s appeared interesting aspect of reform. Medresists sylvania schools in published writings imitate their teachers on the topic, as well as in scientific research methods. Let us mention Hafiz Shaqir Uruçi student in the article "What 'Qur'an commands", June 1932, "Zani of pointing", or student writing Hasan Kallarati "What sylvania schools the Qur'an?", Where the author discusses some of the new the characteristics of this sacred book. "Quran - Hasan writes, - has figurative meaning" and the English writer John Davenport quotes from the book "Muhammad Apology", p. 49.
Current Home Country sylvania schools World Our World madrasas Headings Qur'an Hadith spirituality Question - Answers From Retrospect own life personalities Psychology Reportage Interview Op-Ed Forum essayistic Family Health Dossier Social History Photo Gallery Video Entertainment & New Illustrations Lions About Us Staff & Contacts PDF Magazine Subscriptions Islamic Calendar
The most significant problem that bothered Muslims after Independence was, especially, the institutionalization of the governing bodies of administrative Albanian Muslim Community. Time frame 1912-1922 and served as a transition period is over without religious excesses.
Vehbi Debar (Agolli), vice president of the government of Ismail Kemal 1912 and chairman of the Senate followed the situation sylvania schools closely and, to be paid to issues of concern to Muslims, Albanians, left politics.
The first Islamic Congress held in March 1923, took important decisions, such as the opening of Aaliyah Madrasah (which means as a theological college), publication of a monthly magazine, sylvania schools creating an effective administration and able to perform tasks difficult, identification of properties temple, creating the Sharia Council Nalte etc.. Madrasah was opened in March 1924. It is considered as one of the first high schools in the history of the Albanian Albanian education.
"General Mufti (V. Agolli) also ran the ideological work with high national spirit" (Q. Xhelili ...). He introduced doctrinal sylvania schools pluralism in his sermons, explained the position and duties of sects in large Albanian Muslim family in accordance with Islamic philosophy based on Quranic verses and messages of H. Muhammad (pbuh). Example V. Debar followed other scholars as H. I. Dibra, Hafiz Ali Korca, Jonuz Buliqi, Haki Sharofi the other. Enjoy alternatives that proved mufti and came less costly.
No wonder Bishop Vissarion, former sylvania schools head of the Orthodox Autocephalous Church of Albania had concluded that "... Haji Vehbi Debar bones of those rare men who fawn time" (Q. Xhelili cited work, p. 263).
Here's how said fifth grade student of Madrasah, Demiraj Vexhi on March 15, 1930, welcoming a group of pilgrims: sylvania schools "... even us, the medrese students Albania, the sons of the people sylvania schools that will be heavy on n'ardhmeni our shoulders the sacred duty, as well as delicate and important religious leadership, have come here to convey to you with you with all my heart urue track of the best ... ". sylvania schools
A year later, on December 20, 1931, Vexhiu went back to his paper on the occasion of the inauguration of the new building of Madrasah and had chosen Quranic verse chapter 3, attractive style of working with sound content. After completing the Faculty of Letters of the University of Cairo, Vexhiu studies dealt with the Islamic sylvania schools movement in Misir (Egypt) the Islamic world and published in the journal "Islamic culture". He was taken to the old story of the new Islam, the Islamic movement Neo-Platonists, wrote to the life and works of Farabi, Ibn Sinai (Avicenna), Ibn Rushd, al-Ghazali, etc.. Special items collected in the books "Islamic philosophers", "Islam and Reform in Egypt", which came to light before and after the author's death. sylvania schools
Period of Reformation sylvania schools of the sixteenth century in Western Europe, brought profound changes under the doctrine of Martin sylvania schools Luther (1483-1546), Thomas Myncerit, Nicholas Storni and others. Reform sylvania schools in Egypt Muhammad Abdus nineteenth century and others like it, has other features: it aimed mosque sylvania schools consolidation, intensifying the development of education and culture in order to protect national interests, national sylvania schools consciousness was to organize for the liberation of homeland from foreign invaders. It is for this reason that this move is called the "Renaissance of Islam". Spirit sylvania schools of reform was also felt in other Islamic countries, in Syria with Ridha Resit in South Asia by Muhammad Iqbal etc..
Hafiz Ismet Dibra in the analysis that makes the concept of "reform" explains the change or replacement of essential features of an object (object - FK) and draw the object of primary structure, dispose of it and, as such, he (object, object primary) no longer exists.
In our country the Islamic press during the '20s, '30s appeared interesting aspect of reform. Medresists sylvania schools in published writings imitate their teachers on the topic, as well as in scientific research methods. Let us mention Hafiz Shaqir Uruçi student in the article "What 'Qur'an commands", June 1932, "Zani of pointing", or student writing Hasan Kallarati "What sylvania schools the Qur'an?", Where the author discusses some of the new the characteristics of this sacred book. "Quran - Hasan writes, - has figurative meaning" and the English writer John Davenport quotes from the book "Muhammad Apology", p. 49.
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