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Religious tourism and religious tolerance. Bektashi perspective

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 The Academic Journal of the
Department of Theology and Culture
University College Logos

Theology & Culture

Volume 6, May 2023
ISSN: 2708-6755

Department of Theology and Culture

University College Logos
 Contents

Acknowledgements 7

Georgios Gaitanos
1. Religious tourism and Religious Tolerance:
Some Theoretical perspectives 11
Thoma Shkira
2. Turizmi Religjioz dhe Toleranca Fetare nga perspektiva Orthodhokse 23
Hysni Skura & Valdrin Mera
3. Turizmi Religjioz dhe Toleranca Fetare në Shqipëri
në perspektivën Islame 33
Dom Mark Shtjefni
4. Turizmi Religjioz dhe Toleranca Fetare nga perspektiva
Romano Katolike 45
Sheldiana Jano
5. Religious tourism and religious tolerance. Bektashi perspective 55
 5
Religious tourism and religious tolerance.
Bektashi perspective
Sheldiana Jano
Lawyer/Head of the Protocol Office, Bektashi World Headquarter
Corespondence:
e-mail: sheldaagaraj@yahoo.com
Abstract
Albania maintains a culture of interfaith
coexistence over the centuries as a shining
beacon in the Balkans and beyond. The
Balkans has long been considered a hotbed of
ethnic and religious tensions. But in Albania,
religious communities have found ways to
respect each other’s beliefs by promoting
interfaith dialogue and ensuring good
relations between the relevant institutions. In
the Balkans, a region where religion is often
used as a divisive weapon, Albania proves
that interreligious coexistence has been
possible for years, even when communism
tried to divide, destroy, and despise it.
Believers with different faiths interact in
every field of society throughout the country,
education, culture, economy, legislation,
up to the creation of an Interreligious
Council. Greetings on religious holidays at
the headquarters of the relevant religious
object and interfaith marriages are a natural
consequence of this harmony. Today in
these University environments we promote
coexistence by increasing our history
of interfaith dialogue, especially among
students. Young people show interest in
religion, unlike their parents who lived
under communism.
Many factors have helped build this safe
environment, which has been nurtured
for centuries. In the first place, Albania’s
geographical position played an important
55
role, where the country was always at the
crossroads of East and West, absorbing all
the main monotheistic religions. Historical
circumstances, such as wars and foreign
invasions, posed a challenge to the local
population. At that time, being Albanian
was more essential than religious affiliation
and this helped to preserve the unity of the
nation. In the extremely sacred motto for
the Bektashi clergy and beyond “There is
no religion without a homeland”, the love
for the Motherland and Albania came to
the fore. As the well-known Albanian poet
Pashko Vasa said in 1878,”Albania’s faith is
Albanianism”.
Keywords:
World Bektashian Headquarter,
Religious Tourism, Contribution of
Bektashism, Administrative Division
of Bektashi Community, Architecture
of Tekkes and shrines (tyrbe, clerigy
Tombs).
Citation:
Jano S. Religious tourism and
religious tolerance. Bektashi
perspective. Theology & Culture.
2023; 6: 55-78.
Doi:
 Religious tourism and religious tolerance. Bektashi perspective ©2023 Jano

Introductory Remarks

B
ektashism is known all over the world. It has traversed all the Mus-
lim countries of the world and has left an unforgettable mark every-
where. There have been successes and failures throughout the centu-
ries of her life. Therefore, the whole world has become interested and curious
about it, so much so that many books have been written in favor of and against
it. Thus it became a legendary thing and remained immortal.
And in Albania, a great curiosity about Bektashism arose, especially during
the times of Albanian Independence. Everyone wanted to know something
about Bektashism. For the contribution of the Bektashi clerics, for this mys-
tical tariqa, for the objects of the Bektashi religious cult Tekke and tyrbe1, for
the patriotic elements, etc. Mysticism, or Sufism, as it is known by the Islamic
world, is the spiritual vitality of man, which characterizes the Bektashi clergy
and the Bektashi sect (Baba Rexheb, Detroit Michigan 1970 “Islamic Mysti-
cism and Bektashiism”).
It is the fruit that comes out when man eradicates his selfishness and ma-
terial existence, by means of religious rules, and becomes the master of the
throne of the heart.
It is that knowledge that guides man on the path of perfection, equips him
with all moral principles, drains him of material troubles and fulfills his pur-
pose, uniting him with his beloved, the Great God.
In other words, mysticism in Islam is nothing but the reflection of spiritual
vitality. The gain which a man makes by following mysticism is that, by fight-
1 Tekke (Tekke, from Ottoman Turkish: ‫ )هيكت‬or (Persian: ‫ هاگرد‬dargâh) is an Is-
lamic institution where dervishes or Sufis gather, live and perform religious ceremonies. A
dervish or Sufi lodge or place of worship. Tyrbe Next to the tekke was also the tyrba, as a tomb
monument (mausoleum), surrounded by walls, and covered or not. There are graves in the
tombs where the dervishes/baba/ were buried.Tekke-In the terminology of Bektashism, tekke,
where the father and the dervishes live, where the services and religious ceremonies of the
Bektashis are performed. Tekkea in Albanian means peaceful, welcomes and welcome anyone
regardless of faith or race, has charity, solidarity, love and brotherhood. Tyrbe-, according to
the provinces and areas, the meaning in Bektashi terminology is a memorial built for a man
whom the faithful consider holy and known in his religious life. Small building with strong
construction quadrangle or pentagon even more according to Bektashi symbolism, as well
as stone pillars with well-hewn stones, stones or with symmetrical view giving the building
a special beauty. Mekam- means the tomb of an outstanding saint with religious and human
virtues, it is a small simple quadrangular building covered with stone rasas. They are lonely
in the villages and near every teke and dervish. This term is used more in the areas of central
and southern Albania. Sourse official webpage https://kryegjyshataboterorebektashiane.org/
ceshte-teqeja-dervishije-tyrbja-dhe-mekami/

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 Religious tourism and religious tolerance. Bektashi perspective ©2023 Jano

ing the passions and restraining them, he purifies himself, removes all the
veils of bodily feelings, and drains the heart of every turbulence. Then the an-
imal feelings disappear and the spiritual part begins to breathe, to be reflected
and pointed out.
In the memories of Andreas Karkavitsas, “Meditation from Durbali Sul-
tan”, he would describe the Bektashi buildings and clergy like this”: The walls
were covered with portraits of saints and imams, verses, sayings of the Koran,
beautifully written in colors, elaborately executed in calligraphy, the order of
which is highly respected by the Mohammedans. In many of theirs is reflected
according to the taste of the Persians, a noble head with very large open eyes,
as if they wanted to see everything, both the invisible, and the secret, and the
heart of the faithful. A black beard descended, a long and shiny black mus-
tache, they adorned Muhammad’s disembodied head.
Birds and insects unknown to science were respected above it, memories
of Anatolian (Eastern) fantasy. In another painting, a magnificent lion was
reflected, perhaps the one that, according to tradition, had been tamed by
Haxhi Bektashi and which was carried through the streets of Konja and on
his pilgrimages to the holy places. In a corner, on a leather pendant, hung the
famous zylfikar, or the sword used by Imam Ali, may his soul rest in peace!,
with which there were sayings of the Koran as well as some old wooden sticks,
once used by Durballi Sultan himself. On the left wall hung his bow and dou-
ble-edged sword, a large long-bladed crescent-shaped sword with a very sharp
pommel.
Above the center of the ceiling hung two bottles inside which were sym-
bolically decorated on paper various landscapes where the Prophet stood and
even sayings of the Koran, memories which the pilgrims carry from the holy
places of Mecca, Medina and Karbala.
From all around the walls above the shelter, various cooking equipment,
useful in the life of the dervishes, spread in stacks, while on the wall opposite
the entrance, the chimney smoked continuously. After inspecting the room,
I had no choice but to visit Durballi’s tomb. Where his true glorious succes-
sor rested peacefully in a special bed. But an old dervish was found, tall as a
cypress and silent as the grave. It was not difficult for me to understand that
whenever without the commandments of the father, nothing is done in that
place. The graves of the Bektashi tariqat are not included inside the yard as
in Christian monasteries, but outside in the opposite place, on the side of the
mountain, surrounded by a large door from the other territory of Tekke. Many

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 Religious tourism and religious tolerance. Bektashi perspective ©2023 Jano

of them were in the courtyard, some with large upright slabs, holding on their
heads and feet pillars on graves with inscriptions in Turkish, which hymn the
virtues of the deceased.
Others more simple, only with inscriptions on the pillar on the head, who
wore, merging with the ground, the characteristic Taj2 sign as proof that they
were clerics. Other strange pillars were built in the shape of pots, inside which
appeared copper coins, the contribution of Turkish pilgrims, and above all
of them rose tall cypress trees, which groaned mournfully when the wind
blew. All these graves belonged to dervishes and Bektashi fathers, all of whom
served in the tekkes for two hundred years, but also to other benefactors of
this tariqat, who had accepted while alive that, when they passed from this
world, they would be next to the dervish or father they had worshipped.
But Durballi Sultan’s3 grave surpasses all the others among the greenery of
the cypress pile. It is a dome-shaped tomb with a low door decorated in the
Arabic style. The dervish opened the little door, left his shoes on the threshold,
and turned first to me, beckoning me to follow him, which I promptly did.
I felt inwardly that his sign was for me to follow him, having previously im-
itated him. I saw on his face an expression of unusual displeasure. I felt that I
had done wrong, and certainly sacrilegious, but I thought I did not care to go
out and take off my shoes and come in again, so long as I had no time to lose,
while my gaze took in all that there was in that mysterious place.
Actually, there wasn’t much in there. Three graves lay on the ground like

2 Taj- (crown) is made of wool and has 12 divisions. It is a symbol of knowledge and
signifies the 12 imams, as well as renunciation of vices and all the evils of the human world.
The Bektashian turban and the “turban” that surrounds it, for the father and the dervish, is
white, while the one worn by the Great Grandfather, Grandfather and the Caliph are white
with a green turban. Sourse official webpage https://kryegjyshataboterorebektashiane.org/
3 Robert Elsie “Albanian Bektashis” “History and culture of the dervish order in the
Balkans” ISBN 978-9951-803-29-8 pg 551. cf. F. W. Hasluck 1914-1916, p. 110, 1929, pp. 427-
428 (530-531). Farsala, region of Thessaly, Greece Teqeja of Durballi Sultan Location: Near
Asprogeia between Farsala and Velestino in Thessaly. 39°19’ N, 22°38’ E.
The Tekke of Durballi Sultan is located west of Volos in Thessaly in Central Greece. It is more
specifically located north of the road between Volos and Farsala (Turkish: Çatalca), near the
village of Asprogeia, part of the community of Eretria. The place was known in Turkish as
Rini, Irini or, more correctly, Örenli, but the tekke is more often, simply, called the tekke of
Farsala.
This tekke is among the oldest Bektashi foundations in Europe. Legend has it that it was
founded in 1480 by a Bektashi missionary named Durballi Sultan, who was sent by Seyid Ali
Sultan. Durballi Sultan is said to have served there for forty-two years, until his death in 1522.
Machiel Kiel has pointed out, however, that since the teqe is not mentioned in any of the Ot-
toman land registers of the time, it is very likely that it was founded after 1570.

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 Religious tourism and religious tolerance. Bektashi perspective ©2023 Jano

all Turkish graves, covered all round with green cloth, and at the edge they
carried on their heads wooden effigies, around which were wrapped various
sarees embroidered in gold, others green, others black, half damaged by long
time, because they were what the deceased wore during their lives.
While at the feet were raised stone images made of pots inside which, the
faithful placed their gifts or tools in money, always made of copper, silver or
gold. From the south of the graves, other embroidered silk sarees, shawls, tow-
els were honored, all gifts of the arriving pilgrims. Large silver candlesticks
stood near each one’s head, while a copper candelabrum hung from the ceil-
ing.
Of the graves, the middle one was higher than the others. In it, as I under-
stood, the saint Durballi rested in eternal sleep, while the other two carried his
father and mother according to the dervish, but perhaps both of them were
relatives of their fathers. In one corner stood, wrapped with special care in a
green cloth, the flags of the father, one ending in a crescent and the other in a
lance. In the opposite corner, a long rusty sword and mace hung from the wall,
while in the middle were written various verses of the Koran in a glass frame
with golden letters in black. Next to Durballi’s tomb, there stood another one
of the same shape, but without its history and sanctity. Since he is very young
from the first leader, he certainly does not have any special history to prove
to me, before today’s friend. The dervish also assured me that when he leaves
this world one day he will be carried with his whole body through the gardens
of heaven4.
In the memoirs of Edith Durham ... Today’s Bektashis... as I was told, are tol-
erant of other religions. So Xheladin, grandson of Ali Pasha, once governor of
Ohrid, had a Christian wife. He allowed her to go to church regularly, but she
had to wear a headscarf. The teachings of the Bektashis are said to be highly
mystical and of a pantheistic nature, with a flavor of Omer Khayam, of ancient
Persia. I learned that lately the Bektashis have been persecuted and the Sultan
has instigated a vicious Sunni propaganda. In a small garden, surrounded by
tall cypress trees, was the tomb of a holy Bektashi dervish. This good man had
lived and died and the place had remained holy, therefore he made miracles.
Somewhere this one’s head had been cut off, but he had taken the head with
it and had come to this garden. That they had reverence for him, there was no
doubt, for the grave was covered with small coins, and a small box for throw-
ing in aid was hung on the wall, and for these, there was no guardian but the
4 “Meditation From Durballi Sultan” Andreas Karkavitsas- Greece, Taken From “Es-
tia” Vatra Newspaper, Athens Year 1892 Translated: From Greek Llambro Ruci.

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 Religious tourism and religious tolerance. Bektashi perspective ©2023 Jano

soul of this good man. Before long, I meet the father of Teqe, an honorable
man wearing a long white turban, under which he wore a shirt with narrow
white, black and yellow stripes. On his head was a crown, they called it taj, he
was dark with darting eyes, shaggy eyebrows, bleached hair and a long beard.
This hospitable and venerable father thanked me for the visit I had made to
a poor dervish, and prayed that God would preserve my life and give me ease
in the journey I had set out on. He thought I was not looking for mysteries. I
told him I was sorry, that I could not speak to him directly; when he was dis-
playing religious sentiments with surprising dignity.
“Man”, he said, “must do his duty even if he does not live to see the end.
Those who will come after him will benefit from his work. But we are born
some with a good nature and some with a bad one. This is our destiny. A man,
even if he works hard, is in vain, if he has a bad nature.”
He asked me many questions about my journey and felt pleased to meet
me. After giving us coffee, he said that since it was my first time in a Bektashi
tekke, if I wanted to see the whole building. There were also two other small
living rooms. Their lives, he said, were very simple. They had many farmers to
work the land for bread production. One of the tasks of the tekke was to give
bread to the needy. He led us into the kitchen, a large, fine room with a large
fireplace topped by a stone frame supported on four pillars. Several rows of
bread rolls were placed on some tables and others were being made.
At last he showed us the tomb, but I watched from the corner of the door,
because he did not want to let us in. On three sides there was a couch and on
the other side an altar with candlesticks but quite different from tekke. When
we left he walked us to the door, shook my hand three times, blessed me and
told me he hoped I would come back. I thanked him and he thanked me and
we parted ways5.
According to Mystical democratic tariqas By Halil Inalcik, Bektashism is a
tariqa6 with beliefs composed of elements of popular religion and drawn from
a multitude of sources, from shamanism to the religious beliefs of the peoples
of the Balkans. After all, it is a continuation of Babaism and clearly represents
the reality of folklore and old Turkish
For example, the concept of the trinity is reflected in the Bektashi belief
that God, Muhammad and Ali are one; bread, wine and cheese are offered to
5 Edit Durham, England Received: “Brenga e Balkan” Translated from the original:
Haris Thanasi.
6 Tariqa -the Sufi doctrine or path of spiritual learning.

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 Religious tourism and religious tolerance. Bektashi perspective ©2023 Jano

the novice in the ritual of acceptance into the order; the disciples confess their
sins to the spiritual parent. From the sixteenth century it became compulso-
ry for dervishes to live in teke, and in many other respects, Bektashi lodges
resembled Christian monasteries. These local influences appeared in many
forms, such as the selection of places considered holy by Christians to be used
as shrines for pilgrims, the appropriation of old Christian or pagan legends
about these places and leaving them in the hands of the Bektash saints.
At the same time, Bektashism derived some of its dogmas from the mys-
ticism of the Muslim cultural elite. The work “Makalat”, attributed to Haxhi
Bektashi, outlined the basics of these beliefs. As in the Sufi tradition, novices
pass through four doors. The first door is the sharia, the Islamic law, the sec-
ond door is the tariqa, the teachings of the religious order, the third door is
the mafifat, the mystical knowledge of God, the fourth door is the haqiq, the
direct experience of the essence of Truth. Parallel to this, the Qur’an has four
meanings: for the people the superficial text, for the sages the subtleties and
perfection of the text, for the saints its esoteric meaning, and for the prophets
the absolute truth. In general terms, Bektashi rites and traditions did not differ
much from other tariqats. They were gradually ranked under the dedes that
followed Haxhi Bektashi, taking their final form with a number of innovations
brought by Ballëm Sultan at the end of the fifteenth century.
The arrangement of the order was hierarchical, with a pir or dede at the
head, below him the kafils or fathers, then the dervishes and then the myrids
or muhibs. Dedei lived in the teqe built near the grave of Haxhi Bektashi. He
chooses from among his many dervishes, the fathers to put them in charge of
each tekke, giving them a mandate similar to that of the Sultan. The man or
woman who was a candidate for the order, was called ashik-i/beloved - gave
after an acceptance ceremony called “ceremony of affirmation of faith” became
muhib. Most members of the Bektashi order were muhibs, but it was possible
to obtain full membership by becoming a Bektashi dervish. In a ceremony
known as “consecration of one’s existence”, the muhib who would become a
dervish wears the Bektashi crown ,taj. After that, the long fasting and accep-
tance as a father in heaven began and, step by step, the secrets of the order
were revealed to him.
The father in his capacity as myrshid - spiritual guide - demanded complete
obedience and revealed these secrets to the dervish one by one, according to
his abilities. Muhibs and dervishes formed an exclusive society around the
teqe. The father was responsible for many issues that arose in the Bektashi

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community. He conducted marriage and funeral services, heard confessions,

and newborn babies were brought to him for blessing. Anyone who had a sick
relative came to the father, visited the shrine of the patron saint and took vows.
The mutual support between the Bektashis was very strong, if one of them fell
into misfortune, the father collected help from the community7.
Theodor Ippen would write about the architecture, culture and character-
istics of the Bektashis: “I will talk about the visit I made during my trip to a
Bektashi tekke. In Kruja, a large part of my time was spent visiting the citadel,
which is so connected with the local princely family of Topiaj, with Skender-
beu’s wars and with the Venetian rule in Albania”. (Degrand, Souvenirs de la
Haute-Albanie 228 vv).
The rock platform of the castle is shaped like a triangle sloping towards the
west, with the base to the east and the summit to the west. The walls and bas-
tions, despite the partial destruction they suffered in 1832, are still preserved
in good condition. Particularly magnificent are the fortifications of the gate
from the northern side and the bastion on the western ridge, on which the
tomb of the Bektashi saint Baba Mustafa Dollma is now located. The highest
part inside the castle is filled with fallen walls and covered by ruins. The old-
est buildings are the clock tower in the northeast corner, adapted in modern
times by a bell tower, and no doubt the dwelling built on the castle wall on the
left side of the gate.
The tekke of Fushë Krujë, is located in Fushë Krujë, not far from the postal
road, which passes at the foot of the hills, in the part of the field belonging to
Krujë, which gave its name to this building. Surrounded by green meadows,
it offers an attractive but simple appearance, which in no way betrays its des-
tination, not even by any minarets. The monastery is a vast complex of simple
buildings with unadorned facades of poor whitewash and countless windows
of various sizes. Even the interior resembles a secular residential house. We
were led up a swinging staircase into the drawing room, which is simply fur-
nished with carpets and sofas. On the walls hang paintings with calligraphic
religious sayings, but also with figurative representations. Their highest goal
is the tombs of Caliph Ali and his sons Hasan and Hussein in Mesopotamia,
but also the tombs of the sacredly honored heads of monasteries as well as the
great teachers of the order. The heads of the tekkes are called fathers, but this
title is also given to the guardians of the mausoleums. As a sign of his dignity,

7 Democratic Mystical Orders By Halil Inalcik - Turkey) Taken From The Archives Of
The “Ottoman Empire In The Years 1300-1600”)

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the father wears a thick silver earring8 in the shape of a special arabesque in his
left ear. For the higher ranks celibacy is a condition of the order9.
1. The history of Bektashism in the XII-XIV centuries
until after the fall of communism

Bektashism as an Islamic tariqa has its roots in the XII-XIV centuries with
founder Haxhi Bektash Veli (from where it is named) in Anatolia. His philos-
ophy was based on love of God, love of humanity, tolerance, sharing, social
peace and honesty. Haxhi Bektash Veli has constantly emphasized the impor-
tance of knowledge, wisdom, honesty, tolerance, brotherhood, unity, friend-
ship and morality. He clearly approached religious and Sufi matters in his book
“Makalat”, which was written on the basis of “four gates” and “forty authori-
ties”. The four gates represent Shari’ah, Tariqa, Marifah and Haqiqah, and the
forty authorities represent the understanding accepted and followed by Turk-
ish Sufis. The Sufi movement, which began with Ahmed Yesev in Turkistan,
inspired Hajji Bektash Veli, Rumi and Yunus Emre in Anatolia. These three
people, being more advanced than their contemporaries, laid the foundations
of tolerance and understanding in Anatolia.
Those who followed the teachings and conversations of Haxhi Bektash Veli
and followed his path were called Bektashi. Bektashism is an Alevi Sufi order
representing Haxhi Bektash Veli and this order is accepted in the Balkans,
Albania, Greece, Bulgaria, Bosnia, Kosovo, Macedonia, Hungary and Azer-
baijan. Bektashism is a teaching that focuses on “man”. Its purpose is to reach
a level of competence and perfect human status known as Insan-I Kamil, and
a training process is essential to reach this level. The system can be summed
up by saying, “Become a master of your hand, waist, and tongue.” It requires
free minds that are always thinking. Their philosophy is not at all fanatical
and requires a loving approach to God. The cooperation of men and women is
very important in this philosophy10.
Hajji Bektash Veli combined Islamic beliefs with Turkish culture. His wis-
dom based on tolerance reached many people in a short period. He contrib-
uted to Islam in a simple and universal sense, and he simplified how to live
the spirit of Islam. His method was based on human love and he taught that
8 “Mengjysh” is an earring, worn by unmarried dervishes. It was established at the
time of the Reforms, which was led by the Ballem Sulltan second Pir of Bektashis.
9 Foreigners for Bektashism come from “old Albania”. “A visit to the Bektashian Kruja”
By Theodor Ippen.
10 Baba Rexheb “Mistichism and Islamism” Detroid Michigan 1970 pg . 123.

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the path that will lead humanity to light and survival is “divine love”. Sufism
aims to understand God and attain the existence of God. Bektashi philosophy
is based on Sufism and secular world thinking. “Ashik” sees the beauty of God
everywhere (Baba Rexheb 1970). Humanity is also part of God and carries
God’s light. God gave his light and beauty to humans when he created them.
In the Bektashi philosophy, the transmigration of the soul is also men-
tioned: “Those who are on that path never die, but change their image”. The soul
tries to reach its essence: “The body is like a cage and the soul is like a bird in it”
and “Death is not a separation, but a path full of light that leads to the beloved
and a new birth in a universe new.” Death is like changing the covering of the
soul. Bektashism advises us to control our desires instead of killing them com-
pletely. It does not prefer to remain passive while the universe is constantly
changing. The main characteristic of the Bektashian and Mevlevi tradition is
continuous transformation and progress. Humanity according to Bektashism
is God’s masterpiece and a part of God. It is the mirror that reflects the beauty
of God. He who seeks something will find it inside. Some of the sayings of
Hajji Bektash Veli are:
“Only the flesh dies, not the spirit.”
“Women must know how to read and write.”
“You can’t continue the journey if you look forward,
but with your heart back.”
“Never hurt anyone, even if they hurt you.”
“Thank you to those who shine light in the darkness
of thought.”
“Morality is the first step on the road to wisdom.”
“Whatever you seek, seek within yourself.”
“I have three good friends. When I leave this world,
one of them stays at home, one stays on the road, and
one of them comes with me. The one at home is my
property. The one on the road is my acquaintance, and
he who comes with me is my goodness.”
“I was not born for war,
My duty is only love,
The heart is the home of the beloved,
I came to build hearts.. “(Hajji Bektash Veli (1209–
1271)
“The duty of mankind is to produce and spread light

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and happiness to others.”

“All’s fair, if you’re fair.”
“Justice cannot be found if you are wrong.”
Divine love is what he (is the word for Hajji Bektash)
sought, as well as achieving unity at the end of that
long journey (Younus Emre 1241-1320)11.
And later the spread in Europe (Hungary, Bulgaria, Greece, Macedonia, Yu-
goslavia, Romania, etc.), was developed by his faithful, cleric Sari Salltik (The
General History of the Bektashis. Father Ali Turabi pg 44-47). The Bektashis
were the first Muslim believers who brought Islam to Europe, through the
process of building tekkes and tyrbes. It is known in archival documents and
Bektashi literature that Bektashism had its dervish training center in the larg-
est College in Dimoteka in Bulgaria, where about 400 dervishes were taught
annually. The college had one of the richest libraries in the world. Bektashism
took physiognomy as a structure with special individuality, becoming part of
the history and national spiritual wealth of every country in the world (The
General History of the Bektashi. Father Ali Turabiu pg 189-190).
In Albania, Bektashism is more widespread in the southern parts of the
country. Surely the national issue and cultural causes were the main factors for
Bektashism in Albania to surpass the propaganda of Bektashism by the der-
vishes, so during the time of Ahmet Zogu’s government it became the center
of Bektashism in the world.
One of the most important figures who has merit for the development of
Bektashism among Albanians in Albania, who for many years led the resi-
dence of dervishes of the Bektash order in Tirana (in the religious Albanian
language it is called “Kryegjyshatë”) was Salih Nijazi Dede. Here he developed
his activity as a poet after 1930 (until 1941), when he was distinguished as an
excellent poet. The great grandfather of the renewal of world Bektashism in
Tirana is also Haxhi Dede Reshat Bardhi12 and until today with Haxhi Dede
Edmond Brahimaj. The Tariqat recognizes twelve Imams. At the top of the or-
der is celebi, and their leader is dede. Dede has the supervision of three or four
villages. Nabi deden is the great grandfather of all Bektashis of the world. The
leader of each sect is individually called baba, while its members are called

11 Yunus Emre is from Anatolia of Turkey and is one of the most notable Bektashi
poets. He lived in the time of Hajji Bektash and is known for the books “Divan”, “Risaletun
Nushiyye”.
12 The book in question was published at the time when the great-grandfather was
Reshat Bardhi: editor’s note.

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dervishes. Followers of the tariqat, sympathizers of the Bektashis are called

ashik. After the preparatory phase and the long testimony “of one thousand
and one days”, the candidate becomes a dervish, depending on his abilities.
As for the external signs, the Bektashis wear the white Taj13 with four to
twelve divisions, and according to the degree also the green ribbon. The theo-
retical teaching of the Bektashis is based on these foundations (the so-called,
respectively four-door): In the sharia (observance of the basic provisions
of the sharia), in the tariqa (the teaching of the basic provisions of the sha-
ria), in the marifah (mystical teaching about Allah, respectively four-door) ,
in haqiqat (direct knowledge of the essence of the world). In addition to the
general norms of the Islamic faith, the Bektashis have as avrad (custom) two
special prayers, one in the morning when it dawns day and the next in the
evening, when the sun sets.On this occasion they turn to God for the welfare
and progress of mankind.
In 1925, the Bektashis and other dervish orders were dispersed, but in Al-
bania, Kosovo, Macedonia, Bulgaria, Hungary, etc., this order remained, so in
recent years the Bektashis have extended their activity to the neighboring re-
gions. After this year, the center of Bektashism is in Albania. The basic motto
of the Bektashites, as they emphasize, is: “Talk a little and work a lot.” They val-
ue man, his right to life and the three essential elements: el (hand), bel (envi-
ronment) and diil (language) which should serve only for the good of people.
Another important center of Albanian Bektashism is the teqe of Sersem Ali
or Harabati teqe in Tetovo. This teqe has been active since the first half of the
16th century, when it was founded, while Grandfather Sersem Aliu lived in
Tetovo until 1550. Then, as needed, he wrote in the Bektashi center in Anato-
lia, in the teqe of Haxhi Bektashi (where he passed away in 1569). This was a
very educated personality. He was an excellent connoisseur of theology, phi-
losophy, literature, etc. and after Haxhi Bektash Velija, he is considered to have
been the most educated Bektashi of all times, who was simultaneously a poet
and a philosophical thinker. Teqeja Harabat will develop its activity especially
in the 18th and 19th century.
At that time, Albanian benefactors, such as Rexhep Pasha, Abdurrahman
Pasha and others contributed to renovating the tekeja and expanding it with
other objects. Even today, it represents an extraordinary complex of Islamic
architecture in Macedonia. It consists of a tekke, a guest house, a seminary14,
13 It is about the famous Bektashi Taj.
14 It is about that environment that in Bektashism is called mejdan , place for interior

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an object for religious rituals, a ground floor building for rest and dervishes’
conversations with guests, a fountain, a library with books and manuscripts
from the field of mysticism and literature (especially the works of Haxhi Bek-
tashi, other well-known dervishes and mystical poets), agricultural objects as
well as other auxiliary objects. Here are the cemeteries of the clerics-founders
of this sect, well-known dervishes and other meritorious personalities. The
museum of the city of Tetova is also located in this complex.
The best proof of its importance is also the registration of old books (73
books in total), mainly from the 19th century, which Glisha Elezovici record-
ed and published in Junza Serbia, book III, no. 29/1923.
It is enough to mention and remember these names: Sersem Ali deden,
Harabat dad (passed away in 1780), Hysein deden (passed away in 1784), Sa-
dik dad (passed away in 1789), Hasan deden (passed away in 1793), Hysein
deden e Dytë (passed away in 1816), Ali deden (passed away in 1833), Ali baba
(passed away in 1864), Haxhi Eminbaba (passed away in 1880), Hajji Mehdi
Baba (passed away in 1882), Haxhi Ahmeddeden (passed away in 1901), etc.
Baba Qazim and Musa Baba have served in Harabat teqe in the fifties of our
century. Their influence will also extend to the surroundings of Tetova, Sko-
pje, Kirçovo, Dibër and other places.
Bektashis have valued knowledge and school, most of them are credited for
the development of education and some, like Naim Frashëri, are also credited
for the development of the pedagogical thought of Albanians. One of the Bek-
tashians, father Salihu, in his teke Matohasanai (Tepelena), after the League of
Prizren, secretly opened a school in the Albanian language. There have been
such fighters for Albanian schools and education in other countries. That the
Bektashis really were the defenders of the language and education in the na-
tional language during the renaissance, this is also proven by the activities of
father Alushi in Frashër and father Hysen in Melçan. Therefore, it is no coin-
cidence why the Bektashi community in Gjakovë was completely destroyed
during war (1999). In addition to the building, the library has also disap-
peared along with many manuscripts and old books. Teqeja now operates in
very difficult conditions in a limited space15.
Over the centuries, the Bektashi community expanded with high historical
and literary figures because they found in Bektashism the patriotic spirit of
prayer for memberts of Bektashi Community.
15 In fact, this situation was such when the work in question was published. While in
2007, with the direct help of the Government of Kosovo, in the former ruins, the new Bektashi
church was built: editor’s note.

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independence.
The communist regime represented a difficult obstacle to overcome. In
1967, Enver Hoxha declared Albania the first atheist country in the world,
outlawing religious practices. He ordered the destruction or conversion of
churches and mosques and persecuted the religious leaders (order with the top
secret note, dated February 27, 1967 Albanian Labor Party Central Committee
No. 133 prot. Tirana, on 27.II. 1967 AQSH). Raising her from the ashes was
incredibly difficult, but together they managed.
2. The contribution of Bektashism to literature and the
National Renaissance

The Bektashis also gave extraordinary help to the brothers Frashëri, Abdyli,
Naimi and Samiu during the period of the National Renaissance. Cooperation
with the Bektashis, wherever they were, strongly influenced the spread of au-
tonomist ideas, the spread of the Albanian language and book.
Naim Frashëri bequeathed to the history of Bektashism the epic poem
“Kerbela” (published for the first time in 1898), “Notebook of Bektashis, pub-
lished in Bucharest 1896”, etc.
Both the angel and the devil
They are inside a human body
Who recognized himself
Has know what God is.....16
Naim does not see the concept of the sin of disbelief in the punishment of
man after death, who must therefore suffer in hell and this suffering will be
permanent in the next world17. Here lies the importance of the Bektashi phi-
losophy that would not be acceptable to any other tariqat of the Islamic faith.
This man of Naim and his concept which is based on Bektashism does not
have to worry so much about his fate in the next world. He has with him heav-
en or hell, in the interior of his soul, of the soul that has not yet been separated
from the body, he has with him the angel or the devil, which means he knows
himself, and if he knows him well, I know what god is.
“The Notebook of the Bektashi” Bucharest 1896, was a book like all sacred
books: mysticism and faith, poetry and teachings. This was given to the Alba-
16 “Notebook of the Bektashians” Naim Frashëri Bucharest in 1896 pg 9.
17 Birge, “The Bektashi order of dervishes”, p. 282.

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nians by Naim Frashëri in 1896, published in Bucharest. This is what he says

in his book: “The Bektashi love like the soul Muslims and Christians, get along
well with all of humanity.” Naim, as a pantheist poet, looked at the mountain
of Tomorri as a divine and spiritual fortress of the Albanians. Therefore, in the
verses “Abbas Ali come to Tomorr (sacred mountain in Albania), come close to
us, Albania does not remain poor, because God loved it” he makes a hymn to the
call for the freedom of the Albanian mountains and lands from the invaders”.
As an example, Ali Pasha Tepelena18 had great support from the Bektashis.
Mit’hat Frashëri writes: “Albania of Ali Pasha and Bektashism , having a com-
mon enemy, made an eternal alliance between them”19. Although Bektashism
came a long time ago, the path of its consolidation coincides with the influ-
ence of Ali Pasha Tepelena. According to Walsh in “Constantinople and the
Seven Churchers”, Ali Pashai was a Bektashi. While instead of the Bektashi taj,
there is a pillar at his grave) who was personally a member of this tariqa. The
Tosks know and appreciate the Bektashi tariqa of Kostur, as the earliest, but
today this place geographically belongs to Macedonia. The exact date of the
erection of the teke is unknown, while in connection with the tombs in the
tombs, those in Rumeli were the resting places of the saints. Especially during
the period of the Ottoman occupation, these saints were erected in a super-
human quality. While on the other side, in the Albanian countries, the dates
of the Bektashi clerics’ passing from this world are somewhat later in time but
precisely known. These dervishes are builders of the tekkes, near which they
rest today and for the teqe of Gjirokastra, it is said that it existed long ago from
the government of Ali Pasha. It is thought that the propagation of the Bektashi
faith has increased in this area, especially in the years when Ali Pasha Tepele-
na had Ioannina under his control, since in some popular movements in the
distant Kruja with a Bektashi majority, he also went for help to Ymer Vrioni
from Berat area20.
The only event in history that can be spoken of with certainty within the
Bektashi tariqa of Epirus is undoubtedly his assistance in the spread of this
faith during the time of his independent rule from 1790 to 1822. Some other

18 Stephanie Schwandner-Sievers and Bernd Fischer, eds., Albanian identities: myth

and history (London: Hurst, 2002), p. 127–133. Reprinted in own collection: Clayer, Religion
et nation chez les Albanais, p. 151–158.
19 Frederick Hasluck, Christianity and Islam under the Sultans, 2 vols. (Oxford: Claren-
don, 1929), p. 428-442.
20 Taken from “Geographic distribution of the Bektashi” Journey to the Albanian
steppes By Frederich Hasluck - England, Albanian: Enea Muhameti.

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missionaries of the way Bektashis such as Baba Shememi21 were really success-
ful in increasing the number of their followers and building tekkes It was this
one from which Ali Pasha took the inheritance and from which it was built in
1802 next to the grave of one of the missionaries. Early, Horosanli Ali father,
the big teqe in Fushë Krujë that took its name “Teqe e Shememi Sultani”. “Life
of Ali Pasha” published in London in 1823, based extensively on the diary of
Theophilos Richardas, contains two engravings of Ali Pasha, in one of them he
wears the characteristic crown of the Bektashis, a symbol of the Bektashi faith
and the ritual of the 12 imams. Although it was easy for Ali Pasha to present
himself as a “pantheist” with the Bektashis and to drink “consecutive glasses
for the health of the Virgin” with the Christians. These images undoubtedly
support the fact that Ali Pasha was a man who was publicly known by every-
one as a member of the Bektashi tariqa22.
Along with many, many other figures who addressed Bektashism in let-
ters, there was also Musine Kokalari. In the topic of the defense of her degree,
Rome 1941, study topic on the national poet Naim Frashëri, Musineja devotes
an important place to two problems:
- the problem of the Bektashi doctrine,
- the question of the influence of this doctrine on Naim.
Chapter I, part II, of this paper has the title “Storia e dottrina dei bectashi”23.
Musine Kokalari at the end of the paper: “From a social point of view, Bektash-
ism defends equality between men and women, against the old dogmas of other
faiths. From the political point of view, Bektashism is expressed as an ardent
nationalism that puts the idea of national identity above everything”.
Also, a master of the pen like Faik Konica affirms24: “The Bektashis became
21 Baba Zylfo from Turan teke near Korça tells me that Baba Kasemi was one of the first
Bektash missionaries especially in the Kastoria region.
22 Bektashi the most respectable part of the population By John Kings Birge - England
Taken from :”The Bektashi Order of Dervishes” Tirana, 2007. Translated from English by
Gentjana Taraj.
23 Musine Kokalari. In the topic of the graduation of her diploma, Rome, Italy 1941
study topic on the national poet Naim Frashëri, Musineja devotes an important place to two
problems:
1. the problem of the Bektashi doctrine, 2. the issue of the influence of this doctrine on Naim.
Chapter I, part II, of this paper is entitled “Storia e dottrina dei bectashi”. From the beginning,
the author emphasizes the fact that she feels it necessary to present Naim Frashëri’s opinion by
making a short history, in about 7 typed pages, about Bektashism, which inspired many of the
poet’s works. This chapter, Musine Kokalari treats as in the general plane, - that of the history
of world Bektashism, - as well as in its representation in Albania.
24 We can mention at least three articles among which one is directly and exclusively

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arms of Abdyl Frashër in his attempt to make Albania. In 1877, after the Treaty
of Saint Stefan, Naim’s older brother, Abdyli, called the leaders of Bektashism to
Frashër Albanian to protect the national idea”. (Bakillari, 2021). If we take a
look at the proportional distribution of Bektashism and the Sunni ummah, we
notice that nine-tenths of the southern Muslims and one-tenth of the north-
ern Muslims were Bektashins25.
Underlying the changes shown above in the reports of the spread of Bek-
tashism and Sunni Islam, there are interprovincial cultural factors, which we
will try to explain: Albanians instead of Sunni Islam, which envisaged a di-
vine legal system, accepted more quickly and more easily Bektashism, which
preached the right given to the people by God, for the creation of norms that
regulate social life and the freedom of personal faith in God, Bektashism leaves
about Bektashism and the other two deal with this topic embedded within other topics, how-
ever not separated from the object of our reference. The first writing dates back to 1897 and
is entitled “Note on the Metaphysics of the Bektashis”. This text treated as a free essay was
written in French and was published for the first time in Brussels, in Albania, year 1, no. 8. It
is interesting to note that this article by Faik Konica on Bektashism was written only one year
after Naim Frashëri had published “The notebook of Bektashis “ with the same awareness as
Buzuku, because in our language there was still nothing written about Bektashism. It is un-
likely that Konica was aware of the publication of Naim’s “Notebook...”, since in his essay Kon-
ica mentions only the poetic volume “Summer Flowers” of 1890, on which he also comments
on Bektashism. It draws your attention and makes you emphasize the fact that these two
high minds, almost at the same time, think almost the same thing, but with a difference, in
direction and destination. The next article where Faik Konica talks about Bektashism is a por-
trait that he paints of Naim Frashëri in about two pages. The article is titled “Naim Frashëri”
and was written in 1901, a year after the poet’s death. In this article, Konica singles out two
aspects of Naim’s figure: on the one hand, as a teacher-poet who could and wanted to write
less necessary and more beautiful things, and on the other hand, he recognizes that Naim
Bey Frashëri also had a another honor: he realized the benefit that our nationality can derive
from Bektashism. The third, the most extended, the most complete and the most important
work of Konica on this topic is “Prescription on the Albanian national movement”. This work
by Faik Konica is also written in French and is divided into five parts, according to the his-
torical phases that followed this movement and which the author undertakes to elaborate.
Konica makes a parade of the most prominent events and faces of the time from 1877 to 1899,
especially in South Albania, in the Albanian imprints in the world and in their demands to
organize themselves in society and to express themselves in Albanian newspapers, magazines
and books. It is known that in these events an important role was played by Bektashian clerics
as well as believers of their congregation. So in this “Prescription...” you find united under the
call of the Bektashi and Christian homeland since Abdyl Frashëri, Kulloriti, Vretoja, Mit’hat
Frashëri, Ismail bey Vlora, Visar Dodani, etc. But the most interesting part of this “Pre-let-
ter...” is the last part, entitled “Alphabetical table of the main patriots and those who are called
such”. It is a surprise from what we are used to expect and we always look for them and find
them at Faik Konica’s pen.
25 Hasluck, “The geographical distribution of the Bektashians” vol II.p 537: this report
in another source of the Albanian population shows it to be Muslim. See Anton Josef Dierl.
Anadolu Aleviligi, translated by Fahrettin Yigit, Istanbul 1985. p.70.

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aside any kind of formalism in the fulfillment of religious rites.

So the entire infrastructure of Bektashism in Albania was put at the ser-
vice of the national issue, of learning the Albanian language, of opening Al-
banian schools, of organizing political resistance, of making the Albanian
people aware of their individuality and historical and national values. This
versatile activity greatly increased the authority of Bektashism in Albania and
gave spirit to great events in our country. Tekkes and the fathers were closely
connected with Albanian nationalism, contributing to the struggle for free-
dom and independence. The most famous politicians and men of knowledge
of that time are of the Bektashi faith. Among them we can mention Ali Pasha
Tepelena, who created the conditions for a fruitful national movement, Ismail
Qemalin, who realized the aspirations of the Albanians for an independent
state, Aqif Pasha Elbasan, who laid the bridges towards the modern European
state and many other personalities. Even King Zog is worth noting that he em-
braced Albanian Bektashism. In a recent publication, it appears that a quarter
of the Albanian population in the 1930s was Bektashi (Bakillari, 2021).
3. Bektashi congresses, dealing with national and
educational issues, efforts to open Bektashi tekkes and
tyrbe

After 1912, Bektashism in Albania was established on a more stable orga-

nizational basis, especially after the Lushnja Congress of 1920. On January
17, 1921, the Albanian Bektashis organized the first Bektashian congress that
formalized the Albanian language in the tariqa(the mystical path) of Bektashi.
The second was held on July 9, 1924, in Gjirokastër, and the third, in Sep-
tember of 1929, in the Teke of Turan (Korçë)26. The third congress in Korça
26.09.1929, The fourth congress in Tirana, 02.05.1945. The fifth congress in
Tirana, on 16.04.1950, the sixth congess in Tirana on 19 - 20.07.1993, Seventh
congress in Tirana on September 23 - 24, 2000, Eighth congress in Tirana,
September 21, 2005. In addition to the doctrinal tolerant spirit, the connec-
tions with the nation’s greatest problems, the congresses approved the Statute
of the Bektashi Community, which would regulate all activities, religious, so-
cial, economic, etc. The spirit of the congresses influenced the strengthen-
ing and consolidation of the Bektashi Albanian community, which serves the

26 “The General History of the Bektashi” By Ali Tyrabiu It was prepared and completed
in the official language by Dr. Sulejman ABAZI, Consultant in theology Haxhi Dede Edmond
BRAHIMAJ. Tirana Printing Press “Mbrodhesia” Kristo P. Luarasi 1929.pg 227-240.

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spiritual, moral and above all patriotic education of the believers. Humane
spirit, tolerance and patriotism gave new breath to Bektashi thought, philoso-
phy and all its doctrine. The Bektashi clergy have played a decisive and direct
role in planting and preserving the Albanian language. They wrote Albanian
books, held religious lessons in Albanian and corresponded with the most
vocal Albanian writers of the time. Baba Fetahu of the Backa tekke opened an
Albanian school in Skrapar, before the League of Prizren.
Baba Xhaferi, from Prishta, opened the first Albanian school in Skrapar in
1908, with 34 students from the surrounding villages. In 1910 he organized
rallies in Skrapar and Përmet, with the motto: “Long live to the ABC”. The
Bektashi clerics joined the national renaissance and constituted the wave of
the spread of the Albanian language. In 1920, the Bektashian clergy tried and
united the people in favor of the National Congress that was held that year in
Lushnja, a congress in which the Albanian people showed that it was a living
nation for the first time after the congress of Vlora, which was held in 1912,
when the independence of Albania was declared.
The Albanian Bektashi community strongly connected Bektashism with
Albanianism, and without violating the universal character of Bektashism,
made important contributions during the Second World War27. It’s motto
“There is no religion without a homeland” has always guided and inspired
the Bektashi believers. It is a known fact that many scholars at different times,
write in their works about Bektashism. Among them, the most mentioned are:
the couple Hasluck, Han, Jokl, Durham, Bartl, Celebiu, Trix, Birge, Babinger,
Norris, Popovic, De Jong, Cleyer, Elsie, Mororo dela Roka, etc.
During the years of communist darkness in Albania, for the Bektashi be-
lievers in America, the Bektashi Albanian tekke, which was inaugurated on
May 15, 1954, in Taylor, near the famous industrial city, Detroit, has served as
a light, an unquenchable light. In the state of Michigan, in the United States.
After the establishment of the mosques, the establishment of the Bektashi or-
der was an old dream, this dream, with the arrival of the dervishes Rexhebit,
not only accelerated but also came true! How did this happen?
In the industrial city, Detroit, there were many Albanians, mainly from
South Albania, who had talked about this issue several times. But the decisive
meeting was the one held on October 24, 1953, in Detroit.
The suitable place, with the help of God, was quickly found; this place was
27 History and Culture of the Albanian Bektashians” Robert Elsie Berlin, August 2017
pg 230-235.

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the small town of Taylor, about 20 km from the center of Detroit, a plain,
agricultural area. The building that was converted into a mosque was a farm,
to which the Governor of the state of Michigan gave the relevant permis-
sion, even expressing his satisfaction that a new religious institution was be-
ing founded in his state. Thus, after eight months, since the first meeting, in
Detroit, the first Bektashi Albanian teke opened its doors on May 15, 1954.
Dervish Rexheb, who was later promoted to the title of Baba by Grandfather
Siri in Cairo, was placed at the head of the Bektashi teqe, as a spiritual leader.
With the Albanian dervishes under the leadership of father Rexheb, who came
from three continents, Europe, Asia and Africa, the Bektashi tekke in Detroit,
America, from the beginning looked like a blooming garden, but now it looks
like a small Albania in exile!28
4. Administrative division and the contribution of
Bektashi tekkes and tyrbe to religious tourism

In this paper, it was mentioned the work, sacrifices, self-sacrifices, and in-
comparable values that the clerics Bektashi World Headquarter and many
other clerics, fathers and dervishes, revivalists, poets, patriots and religious
have given to Albania historically and in the interreligious aspect.
To move on to Religious Tourism, the restoration of Bektashi cult buildings
and facilities has been a difficult journey, after the 90s, but today we unani-
mously agree that this beautiful mosaic of Bektashi tekkes, tyrbe, mekam, and
other religious cult objects are a source of attraction for hundreds of thousands
tourists around the world. The World Bektashi Headquarter has its structures
organized in 6 Quarters, the Quarter of Kruja (Krujë, Bulqiza, Shkodër), the
Quarter of Vlora (Vlora, Fier, Mallakastër) the Quarters of Elbasan (Elbasan,
Gramsh, Kavajë-Lushnje), the Quarters of Skrapar ( Berat, Skrapar, Përmet),
the Quarters of Korça (Korçë, Devoll, Erseke), the Quarters of Gjirokastra
(Gjirokastër, Tepelën, Saranda.)
For the Bektashi cult objects, I would like to start with the “Odeon” Mul-
tifunctional Center, a cult object conceived since the time of Dede Ahmet
Myftari, conceived29 and started to be built by Dede Reshat Bardhi and inau-
gurated in 2015, with the participation of heads of state , diplomatic represen-
tations of religions from around the world by Hajji Dede Edmond Brahimaj,
28 Taken from the magazine “The Bektashi Voice” in the USA “ A Bright Jubilee” , by
Mejhid Yvejsi - USA.
29 The official website of the Bektashi World Headquarter https://kryegjyshaboterore-
bektashi ane.org/

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current Leader of Bektashi Community. A unique object in the Balkans and

beyond composed of the Bektashi museum, library, archive, photo library, au-
dio library, and registration of Bektashi believers according to the family tree,
the second floor from the large hall that serves for religious ceremonies, work-
shops and other cultural organizations and religious.
Another cult object visited every year from August 20-25, is the Holy Moun-
tain of Tomorri in honor of Saint Abaz Ali, where hundreds of thousands of
pilgrims of different faiths gather, as well as the Holy Mountain of Sari Salltik
in Kruja in in honor of Saint Sari Salltik, which is visited by thousands of tour-
ists on August 15 but also every day of the year, continuing with the Tekke of
Kuzum Baba in Vlora, Tekke of Martanesh, or called Tekke e Ballëm Sultan
with the celebrations on June 29 every year, Tekke of Frashër, which has been
reconstructed and has become an object of historical value and importance to
visit, Tekke of Turani Korçë, Tekke of Melçani Korçë, Tekke of Turan Tepelenë,
Tekke of Saranda, Tekke of Alipostivan, Tekke of Shtuf Gjirokastër and of Zal-
li, the Tekke of Elbasan and many other cult objects of the Bektashis.
It is the special architecture that makes these cult objects visited by hun-
dreds of thousands of visitors, because Bektashian buildings are characterized
by motives of patriotism and simplicity, stone and wood are the only elements
that a Bektashian building should have, and symbols of the two-headed eagle,
the star of David, human face, etc. Museums have been built in most of these
churches, inside which you can find old and antique objects used by the Bek-
tashi clergy and symbols that tell about the history of Bektashism.
The contribution that religious communities continue to give not only to
religious tourism from the wonderful architecture of cult objects, but also to
the promotion of human, family and wider values is an asset of high impor-
tance which must be valued and cooperated to maintain and to withstand the
time of global changes.
Conclusion

With this paper, I tried to give the readers a general overview about Bek-
tashism and its source, Islamic mysticism.
In the first part, I gave a description of Islamic mysticism, how it was in-
terpreted in Islam and what interpretations it received in later centuries. Who
were the promoters of Islamic mysticism, since they presented it throughout
the centuries and since, after many sufferings and sacrifices, which were dedi-

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cated to them, perhaps they gave many martyrs - they were finally able to put
the mystical ideology into practice, organizing mystical sects, according to the
spirit and different principles of their interpretation, of which we gave some
examples.
In the second part, the history of Bektashism in the XII-XIV centuries until
after the fall of communism, it was explained that Bektashism was born from
the above-mentioned bases, organized by Hunqar haxhi Bektash Veliu in the
XII-XIII centuries, and completed by Ballëm Sultan in the XIV-XV centuries.
In this part was also explained the Bektashi basics in detail, its instructions,
its conditions, its rule and order, its spiritual love as well as its mysticism, such
as its Oneness in Essence or its pantheism, and others.
In the section of Bektashian literature, we gave different examples: How
spiritual love was expressed since the time of Hunqar Hajji Bektash Veli until
today.
Regarding the Albanian Bektashi poets - especially the clergy - I brought
some examples of their rhymes... But there are also many enlightened fathers,
who certainly had their rhymes as well. In the third and fourth part, was based
on the administrative division and the architectural description of the Bektashi
tekke and tyrbe buildings, which are identified by their special construction
style with Quranic motifs and flower arabesques with Quranic writings, Alba-
nian patriotic motifs and which identify the Bektashi faith. Religious tourism
combined with these elements makes the elements of Bektashism even more
interesting to be visited by pilgrims and tourists interested in spiritual feelings
and the art based in sacred book of Quran.

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References

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in the USA by Waldon Press, Inc., 216 West Street, New York, NY 100111
Copyright © 1970 by Baba Rexhepi page 4
“Meditation By Durballi Sultan” Andreas Karkavitsas - Greece, Taken from
the newspaper “Estia” Vatra, Athens, 1892 Translated: from the Greek by
Llambro Ruci
Edit Durham, England Received by: “The concern of the Balkans” Translated
from the original: Haris Thanasi
Democratic Mystic Orders By Halil Inalcik - Turkey, Retrieved from the
archives of the “Ottoman Empire in the years 1300-1600”)
Foreigners for Bektashism come from “old Albania”. A visit to the Bektashi
Kruja By Theodor Ippen.
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By Jashar Rexhepagic - Montenegro.
“Notebook of the Bektashis” Naim Frashëri Bucharest in 1896 pg 9.
Birge, “The Bektashi order of dervishes”, p. 282.
Stephanie Schwandner-Sievers and Bernd Fischer, eds., Albanian identities:
myth and history (London: Hurst, 2002), p. 127–133. Reprinted in own
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Hasluck, “The geographical distribution of the Bektashians” vol II.p 537: this
report in another source of the Albanian population shows it to be Muslim.
See Anton Josef Dierl. Anadolu Aleviligi, translated by Fahrettin Yigit, Istanbul
1985. p.70.
“The General History of the Bektashi” By Ali Tyrabiu It was prepared and
completed in the official language by Dr. Sulejman ABAZI, Consultant

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in theology Haxhi Dede Edmond BRAHIMAJ. Tirana Printing Press

“Mbrodhesia” Kristo P. Luarasi 1929.pg 227-240.
“History and Culture of the Albanian Bektashis” Robert Elsie Berlin, August
2017 pg 230-235.
“The Bektashi Voice” in USA A bright jubilee, By Mejhid Yvejsi - USA
The official website of the Bektashi World Headquarter https://
kryegjyshaboterorebektashi
Robert Elsie “Albanian Bektashis” “History and culture of the dervish order in
the Balkans” ISBN 978-9951-803-29-8 pg 551.

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