The position of Islam and other religions in territories inhabited by albanians

8/7/2019 The position of Islam and other religions in territories inhabited by albanians

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THE POSITION OF ISLAM AND OTHER RELIGIONS IN TERRITORIES

INHABITED BY ALBANIANS

Written by Xhabir Hamiti

I - The geographic dispersion of the Albanians in the Balkans

The Albanians mainly live in the mountainous regions of the East Coast of the Adriatic

Sea. There are large concentrations of Albanians in Albania, Kosovo, Macedonia,

amria (Greece), Montenegro, Presheva Valley (Serbia) and in the Diaspora (Germany,

Switzerland, Belgium, the USA, Australia, etc.).

Albanians are one of the oldest people in Europe. There are no official data but the

number of Albanian speaking Muslims in Europe is believed to be more than 5 million.

Albania is the only country in Europe with a Muslim majority. 70% of the population areMuslims, 20% are followers of the Eastern Orthodox Church and 10% Roman Catholics.

In Kosovo, over 80% of the population are Muslims. There is also a small number of

members of the East Orthodox Church, Catholics as well as a slight percentage of

protestants.

II - Religious beliefs among the Albanians prior to Islam:

The ancestors of the Albanians, the Illyrians, were pagans. With the emergence of

Christianity, the process of Christianization among the Albanians began. Yet, there are nodocuments to show which were the first strongholds of Christianity in our country. In a

book called Christianity in Albania its author (Dhori Qirazi) says: If we imply that

these were the territories of what was then known as Macedonia we must bear in mindthat its territory covered a large area with important centers such as Shkupi (Astipus),

Durrs (Durrahium), as well as other centers in Illyria such as Lezha (Lissus), Shkodra

(Scodra), etc. Furthermore, there is no data about the number of people who embracedChristianity, there are no Christian sites. It is said that the first pioneers of Christianity

held their meetings in Jewish synagogues.

In general, the Albanian speaking population did not embrace Christianity due to the poor

level of its clerics, the divisions among them, etc. The Albanians preferred to live inpoverty rather than to be subject to the religious sanctions of the Christian clerics.

Furthermore, there was a conflict between the Eastern and the Western Church,

respectively between Orthodoxy and Catholicism. The Albanians had their own beliefs.

The Illyrians believed in the Sun as the Main Provider of all goods.

Even nowadays in the high mountains of Albania, when someone passes away they turn

the face of the deceased towards the Sun, a fact that shows that Christianity penetrated


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the deeper mountainous areas later than elsewhere, and it was embraced by people only

superficially and mixed with paganism.1

The Albanians who celebrate pagan feasts (such as the Summer Day) are called

kristijaneq and are followers of the Orthodox Patriarchy in Istanbul. The war between

pagan polytheism and Christianity was not a war for power but rather an ethical and

moral war2.

It should be noted that Christianity did not extend all over the territories inhabited by

Albanians3.

These facts and many more prove that a large number of Albanians were pagans prior tobeing introduced to Islam. On the other hand, the vast majority were not so religious

despite of identifying themselves as Christians.

The Illyrians worshipped the Sun as their main God, provider of all goods. Bind was the

God of Waters, Medaurus the God of War. The Illyrians had their holidays, such as the

Summer Day4, during which they danced and sang. Kukudhi was the spirit of the dead,

which wandered from one place to another. This period can be identified as the period of

Arb paganism.

III - The position of the Albanians during the crusades:

The crusades left bitter memories to the Albanians. In 1096 when the Arb

population was still recovering from the Norman attacks, the first groups of crusaderscrossed through their lands. Adventurous knights pillaged the locals bringing great

suffering to them.5

As history notes they crossed through Scodra, Durrs, the Shkumbini

valley, Vlora, Himara, Kruja etc. The Crusaders left bitter memories to the Albanian

speaking inhabitants6.

For a very long time the territories inhabited by Albanians served as a bridgetowards the East for the crusaders. The crusaders thought of the Orient the way Dante had

described it in The Divine Comedy but were deeply disappointed to see a totally

different reality.

On their way home (through the territories inhabited by Albanians), the crusaders spreada new perception of Islam, the Islamic world, the way of life, moral code, etc. The

Albanians had seen no good from the 10 century rule of Byzantium, despite the fact that

1 Fjalori Enciklopedik shqiptar , Tiran, 1985 pg. 585

2Dhori Qirazi: Krishterimi n Shqipri, - Tiran, 2000,pg. 98

3Ibid pg. 101

4The Summer Day is celebrated in Albania nowadays too.

5The History of Albania .I , Tiran, pg 1. 188

6Ibid, pg.190


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they had given a number of distinguished personalities to this empire (e.g. Nikel

Dradanin7, a fourth century musician, Sofron Euzebin ( St. Hjeronim)

8, etc.).

Rome, despite maintaining its control over the Catholics, did not build or establish any

schools or other facilities to boost their feelings.

IV - The first elements of Islam in Albania prior to the arrival of the Ottomans

The first contacts of the Albanians with the Islamic World lagged behind those of

the other European nations. Islam was first introduced to Europe at the end of the firstmillennium (9-10th century). Spain was most affected by Arab-Islamic culture. Through

Spain Arab science (medicine, physics, astronomy, philosophy, etc) made its way into

Europe. The Albanians came into contact with Islam through Spain.

There is a lack of information about the middle ages in Albania. Consequently, there isnot much data about Islamic preachers missionaries prior to the Ottoman Conquest.

Many famous Orientalists document that many languages in the Mediterranean possess

Arab words in their glossaries which were certainly not introduced nor brought up by the

Turks in Europe, but rather they are the result of the early contacts of Europe with Arabs,

as they are available in use prior to the Ottoman Conquest9.

The Islamization of the Albanians and other nations in the Balkans is a widely

debated topic between orientalists, balkanologists, albanologists, clerics, analysts, etc.

Most authors think that the Islamization of the territories inhabited by Albanians(Albania, Kosovo, Macedonia, Montenegro, Presheva Valley) began upon the conquestof the Balkans by the Ottoman Empire.

A number of historians argue that the Islamization of these territories was carried

out through the Saracens from Sicilia, Islamic missionaries and the Bektashi10

.

The Islamization of the territories inhabited by Albanians preceded the arrival of

the Ottoman armies to the Balkans, but it was completed during the Ottoman rule.

The inhabitants of the coastal areas of the Adriatic Sea came into contact with

Arab-Islamic culture in the VII century. The first contacts with the Albanians were made

by merchants, diplomats, missionaries, etc.

11

7

Ramadan Sokoli: 16 Shekuj , Tiran, 1983 pg. 11-48.8

Hajrullah Koliqi: Historia e arsimit dhe mendimit pedagogjik shqiptar , Prishtin, 2002, pg. 1239

G.B Pellegrini, Italiansko-balkanske popudranosti u elmentima porekla. Prilozi za knjizevnost, jezik

istoriju i folklore,1969, V. I-II, pg.10

Bektashism is spread in Albania more then any other country in the Balkans. This pantheist muslim sect

originates from the 13th century from the Anadolia where it had existed along side with Christianity, Islam

and Paganism . Subject to discussions on the interpretation of Islam many tend to deepen the fractiond

between the Bektashi and other muslims, labelling the Bektashi either closer to Christianity then to Islam orneither Christian nor Muslim. ( See: Ali M. Basha : Npr gjurmt e Islamit Tiran 2005 pg, 219.11

Ali M. Basha , Neper gjurmt e Islamit n Shqipri , Tirane fq. 30


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V - The Ottoman Period the period of the greatest expansion of Islam among the

Albanians:

The Ottoman Empire belonged to the group of multi national states which used the motto

Cuius religio-eius natio12

and considered the Muslim Albanians as Turks (the Orthodox

as Greeks and the Catholics as Latin).

The victory of the Ottomans over the Serbs in Fush Kosova on June 28, 1389 marks the

end of the Serb hegemony in the Balkans. Consequently, territories inhabited byAlbanians fell under Ottoman rule. Kruja became part of the Ottoman federation in 1415.

The very same happened to Kanina, Vlora and Berat in 1417. In 1431 the southern part of

Albania became part of the Ottoman Federation. On the other hand, the northern part of

Albania, despite joining the federation, maintained its autonomy.

According to historical data, the Ottomans first arrived in the Balkans in 1354. At the

time, a feudal system prevailed (the inhabitants suffered under the rule of Bulgarians and

Serbs).

It is to be noted that the Albanians were not free prior to the Ottoman conquest. They

suffered under foreign occupation, were divided in tribes, in a constant fight against

Latin, Greek and Slavic assimilation. Despite the above-mentioned, the Ottoman invasion

is still regarded as an occupation.

With the arrival of the Ottomans, greater opportunities and better conditions were createdfor the spread of Islam. The newly created circumstances ensured greater freedom of

movement from the East towards Albania and vice versa. Consequently, new horizons

opened in front of them.

Historians agree that the spread of Islam gained momentum after the

establishment of the Ottoman rule in the territories inhabited by Albanians and in the

other parts of the Balkans.

The first ones to accept Islam were people and families with great authority. By accepting

Islam they were provided with opportunities to build their careers13

in the society and in

the state.14

This was the practice or the strategy of the Ottoman state in all the territories

inhabited by Albanians and further.By the end of the 16th century, the conversion to Islam was limited to the rich families

and individuals, whereas a larger part of the villagers maintained Christianity.

12

Latin term meaning Nationality based on religion.13

During the ottoman conquest, the Albanians Provided the Empire with soldiers, ministers, generals and

were engaged in High level duties up to Vesirs. Among them the most known are: Ajaz Pasha, from Vlora,

Big Vesir, 1536-1539; Ali Pasha Big Vesir, 1539-1541; Sinan Pasha, born in Dibr , 5 consecutive

mandates as Big Vesir, 1580-1596, conqueror of Yemen, Ferhad Pasha,twice Big Vesirh, on 1591 and1596 ( see G.Stadtmuller Die islamisierung bei den Albanern, pg. 407)14

Cfr. G. Stadtmuller, Die islamisierung bei den Albanern, Leiden, 1955, pg. 404-429


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According to the German scholar Stadtmuller, in the 17th

century the number of Catholics

in Albania declined from 350 thousand to 50 thousand.15

It is worth noting that it is in this time when the city of Ulqin was completely Islamized.

Other towns went through the same. In the 17th century there was a Muslim majority

throughout the territories inhabited by Albanians.16

Islam continues to spread consistently among the Albanians up to the 20th century. T. W.

Arnold writes the conversion of Christians to Islam continues up to the 20th century17

The vast majority of Albanians converted to Islam as it was a monotheistic religion,

which recognized Moses and Jesus as prophets of God, it required from its followers tobe just in society, at work and in life.

The Turks opened madrassas religious schools in the territories inhabited by Albanians.

Quranic lessons were taught in religious schools in the spirit of tolerance and

understanding.

Albanians never waged religious wars against each other. Furthermore, there were cases

when they fought under the command of a leader who belonged to a different religion.

The Ottoman state was interested to convert Albanians to Islam, but never

compelled them to. The conversion to Islam was not made by force. It was a gradual

process. Most Albanians converted to Islam upon seeing their libraries and madrassas and

after getting acquainted with the principles of Islam.

Albanian history records many individual or collective cases of conversion from

Christianity into Islam (but it does not record any cases of conversion by force).

VI - The position of Islam compared to that of other religions among the Albanians

Religious tolerance among the Albanians:

Are the Albanians tolerant as far as religion is concerned? Is this the right term or perhaps

there should be another one to note the phenomena? Historians (of religion) and

theologians refer to it as inter religious ecumenism. Ethnologists refer to it as inter-

religious convergence, whereas sociologists and secular historians prefer the terms suchas tolerance, coexistence or religious harmony.

For the purpose of this lecture we will use the term inter-religious tolerance.

Following the spread of different religions in the territories inhabited by Albanians the

religious differentiation of the Albanian population occurred. This division was furthered

15

Ibid.16

Ibid17

T.W. Tomas Arnold, Preaching of Islam . A history of Propagation of Muslim Faith , London, 1913, pg.

156-205


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by the Greek and Serbian invaders. This was the objective of all invaders. Yet, no

religious conflict has ever occurred among the Albanians, as was the case in Europe andAsia in the past.

The religious tolerance of the Albanians is based on their national awareness,

respectively all Albanians are brothers by blood, speak the same language, share the same

origin, land and tradition. Such awareness has had its strong impact in the national

cohesion of great dimensions and mobilized the Albanian people to become resistant to

the tendencies to divide and rule them throughout the history.

It is interesting that the Albanians recognize themselves as Albanians (primarily),

members of a greater collectivity, related through a common language and afterwards asMuslims, Catholics and Orthodox. Many foreign authors took note of this fact in their

books taking it as a general characteristic of the Albanians18

.

In Kosovo and in the northern part of Albania the greatest bond between Muslims and

Catholics was the clan. If a nation is regarded as a large family then certainly the clan

would represent a smaller organization based on blood relations. The members of the

clans were of different religious background, Muslims or Catholics. The tribal link was

stronger than the religious one.

The religious tolerance among the Albanians continues to be a rare phenomena in the

Balkans. There are still mixed families who live in one household sharing everything buttheir religion as some members of the family are followers of Islam and the others of

Catholicism. Such families live in Has, Rugov, Dushkaj of Gjakovs, Suharek,Karadak , Barani Valley and many other areas in Kosovo and Malesia.

Religious tolerance was so high that the Catholic women prepared syfyr for the Muslim

members of the family. Religious tolerance is best illustrated by the unique case of two

brothers in the village of Zhegr, one educated to act as an imam and the other to act as a

priest19

.

In this context, it is worthwhile noting the great contribution of the religious leaders who

have continuously contributed to the promotion of religious tolerance. In their writingsthey have never insulted the members of other religions. Hafiz (Quran memorizer)

Ibrahim Dalliu, an imam, analyst and commentator of the Quran said: The Albanians of

all religions are brothers by blood and motherland. We should continue to get along as we

do to flourish our country and defend it with our blood20

.

18

Fra Lovro Mihacevic, Po Albaniji Zagreb , 1991 pg. 28-3919

Mark Krasniqi, Lugu i Baranit - Etno geographic monography, Pristina, 1984, pg. 7820

Faik Kasolla Ibrahim Dalliu studiues dhe patriot, Drita e Ehlu-lbejtit, nr. 3, Tiran 2006. pg.5


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Idriz Gjilani, a hodja, underlined: We have three religions but only one motherland, one

blood, one Sun to share and only one God. Our primary duty is to unite and defend the

motherland21

.

In the Islamic press of the 30s, among other things we read: Religions main institution

is brotherhood, and when this principle becomes the instrument for division and anarchyto divide people is ceases to be a religion and it turns to be a political society hidden

under the masque of the religion; it turns to be a deforming religion22

Human conscience is free to believe whatever it pleases. Religion might be preached but

not imposed.

The inter-religious tolerance has been a historical necessity, it represented the mechanism

through which both, the national unity and the existence of the Albanians were preserved.It has been an important shaper of the psychological and cultural embodiment of the

Albanian identity.

Inter-religious tolerance among the Albanians is not a new phenomena, but it ratherderives from the depths of the centuries being an ancient tradition.

On the issue of religious tolerance among the Albanians, Faik Konica, a famous Albanian

writer, says: I believe the Albanians are tolerant towards other religions, and our country

is the only one in Europe that experienced no religious war ever23

.

Albanian Muslims along with Albanian Christians speak one language and share thesame tradition, ethics. They do not have any hostility among themselves as for

generations they have not had any. Religious factors were not the cause of any division24

.

Sami Frasheri, the greatest Albanian writer, says: Different religions did not result in

any divisions among the Albanians. On the other hand, religious differences have oftenbrought to great tragedies in many countries of the world, including Europe. But, in

Albania no such reality has ever been recorded nor will ever be25

.

The Islamic community in the territories inhabited by Albanians coexists along other

communities; it preserves its identity in freedom and harmony.

The first one to translate the Quran in Albanian was a Christian (Ilo Mitk Qafzezi).

Muslim Albanians celebrate Saint Georges Day and Saint Marys Day, others celebrate

21

Dr. Muhamet Pirraku Mulla Idriz Gjilani, Prishtine, fq. 522

Zani i Nalt, nr. 3 , Shkodr, 1936, pg. 72.23

Faik Konica, 431.24

Thomas W. Arnold : Historia e prhapjes s Islamit, Prishtin, 2004 , pg. 23425

Sami Frashri; Vepra , Vllimi 2, Logos Shkup, pg. 47


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St. Nicholas and Christmas, whereas on the other hand the Christians pay visits to their

Muslim compatriots for Feasts such as Eid Al Adha.

There are so many stories; the community priest who read the Quran over the body of adead Muslim as the mosque and the imam were too far away. In the city of Shkoder,

where Muslims live side by side with Catholics and the Orthodox non-Muslim

merchants sell no pork during the month of Ramadan.

Ismail Kadare explains this harmony through the history of the Albanians. According to

him the crucial thing is that all religions are equally important and legitimate: This

balance among religions, is not a poetical rhetoric nor a reconciling psychosis requiring

for the balance and harmony where they do not exist. The balance and legitimacy are the

reality itself. Albania is a country with three religions. It cannot identify itself with any of

them alone. If we do not believe in it, we do not believe the reason of our existence then.

In Albania there were places where the population exercised simultaneously both

religions. There are also cases in which the same building was used by Muslims on

Fridays and by Christians on Sundays.26

It is worth noting the attitude of Muslim Albanians towards Jews during the WWII. The

Albanian Government collaborated with the Nazis, they were under their control but

never provided them with the lists of Jews. Albania represents the only country in the

world where no Jew was ever handed to the Nazis, ended up in concentration camps orwas victimized. And further more, we are not referring to the native Jews but to some

3000 Jews who came to Albania from other Balkan states. The latter found shelter andprotection among the Albanian population.

VII - Current religious situation:

Christianity and Islam. Among the Albanians Abrahamic religions exist side by side.

Among Christians we have both followers of the Roman Catholic Church and theEastern-Orthodox Church. The Islamic Community in Albania is divided in two: the

Sunni Muslim and Bektashi communities. In Albania too, as elsewhere, there are atheists,

non-practicing believers, religiously mixed families, etc. In the first half of the 20th

century the Jewish Community was officially recognized by the Albanian authorities.

But in general, in all the territories inhabited by Albanians there is an overwhelmingMuslim majority. Its preachers have always been aware of the circumstances they act in.

In their teaching they have always reiterated the teachings of Prophet Muhammad p.b.u.h.on tolerance and coexistence with others. Traditional Islam in the Balkans has not posedand shall not pose any risk to other religious communities. All governmental and non

governmental institutions should support traditional religions: Catholicism, Orthodoxy

and Islam in the Balkans. By supporting these three religions, the doors for different

trends and non-native groupings that cause turmoil and confusion among the Albanian

26

Extract from the speech of President Alfred Mosiu in Oxford Univerisity 2006


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population would be closed. After the fall of the communist regime in Albania in 1990

and after the end of the war in Kosovo in 1999 many humanitarian organizations carriedout religious activities originating from the East and West. These activities, if they are

left uncontrolled, might cause disorder in the future. The religion of Islam and otherreligions too, should be free to be practiced by the population as that would be the best

guarantee for peace, tolerance and coexistence in this part of the world, which has

suffered from the injustices of the communist, and atheist regimes, as well as the bloody

wars perpetrated by the Serbian hegemonic policies.

Documents

The position of Islam and other religions in territories inhabited by albanians