How nice it was Bektashi

It says: Mustafa Nano

Bektasism is a mysterious sect, more mysterious than the great monotheistic religions. He's immersed in the mist of history. Ali, the fourth potassium, which is the “prophet” of the Bektasin sect (of importance, some behind, and some at Muhammad's side), is believed to be a character of history, just as his sons Hasan and Hysen, as well as the famous twelve imams, but immediately the darkness begins. It's kind of weird, because as a rule, the later an event appears or happens in history, the brighter it turns out to be. The opposite has happened with Bektasism. For Haxhi Bektash, founder of Bektas ' order, there is less known to Ali and his sons, who lived 600-700 years ago.

It is said (there is no historical document proving it: it is just Bektas who teach him) that Haxhi Bektash was born in the 20th century. III, somewhere in Iran, and then moved to Anadol, the village of Kirshir. Even for Balim the sultan who gave a concrete form of this command, who spread and codictated the creeds, practices, rituals, and hierarchical ranks, and who created the first great bond of believers (this is for the Bektas as St. Paul for Christians) it is no longer known, whether he lived until the beginning of the 16th century. Much more is known to large Albanian families at the same time.

We Albanian Bektas feel most connected with Sari Saltic, who lived in the 20th century. III, which is the century of Haxhi Bektash. The data on the origin of his life is turbulent and inconsistent, but Albanians, it's not understood what way, they made a <x0 points of their own, and they maintain it's what Bektasism has brought us. How? Why? When? The answer is just one legend that the Cartoons have shown Alexander Degrange, the French consul at the XX Endeance School, who visited the supposed grave of Sari Sallltic in their town: “A seven-headed bitch became a big trouble for the inhabitants of Kruja, and for a prince of their own, who was also the father of a beautiful girl, because every day she sought a meal there.

Each evening, therefore, it was seen a crusty climb up the mountain to the top in the cave where anthropage was inhabited. And it came to pass, when the prince's daughter was at his turn, that there he tore a white beard. That was Sari Saltik. Upon learning what was happening, he took the girl and left for the cave. On the way, he stopped for a while and asked her to clean up the lice he had caught on the trip. He placed his head on the girl's lap, who was not yet ready to believe his unexpected kindness. He was shaking like a sticker. He didn't understand what was happening. One thought was that the elder was a dragon of his kind, and she had thus fallen from rain to hail. But you're in vain. Sari Saltik was her guardian angel. He took that path, not to get a good one, but to eat tooth for a dragon. And cut off his seven heads. In return, the prince offered his daughter as a wife, but the dervish, reading a lack of desire in the eyes of the queen, replied that the CHAdvish cannot take a woman without her desire.

He went to live in the dragon cave, but his lonely life there was a fearful déjà for the people of Kruja, who therefore decided to kill him. Sari Saltic heard the news, and became furious. He boarded a mule that had to take four steps to take him to Corfu, where he eventually died. The lung horses' tracks are believed to have remained in Kruja, Shijak, Durres.” No wonder the first steps have made them small (Kruje-Shijak, Shijak-Durra), and the last step has made it so big (from Durres to Corfu). It is also not well understood how the body of Sarri Saltic was found buried in Crewe, whose inhabitants wanted to kill him. Mythsteries.

But let's give him some confessions. Bektasism, most likely, has led to these parts of Yenches, who were ordinary Albanians, Bosniaks and other Balkan Slavs recruited as children under Devshire -- a practice of kidnapping Christian children with the intention of becoming Muslims and soldiers. An energizing of the fee at the end of the 20th century was observed V III at the beginning of the 20th century, and here a hand must have given Ali Pasha Tepelena. There is no evidence that he himself was Bektash, the less pronounced, but there are many who believe he promoted Bektasism for his own purposes. At this time, many sheets were built, including that of Pristina in Skrapar, which is one of the most important in Bektasism's history in Albania. Mythhat Frasher, in fact, somehow moves the construction of this shirt in time. He says it was built in 1855. From Baba Tahiri.

Just when Bektasism was thought to be taking power, calamity came. On June 15, 1826 (Ally Pasha was no longer in this world), Sultan Mahmud I'm sorry. It's a metaphylic way of saying “went into the sater”, because actually the snail was caused by firearms. They found death that day about four thousand jugglers, who had become a state within the state. A few weeks later, by means of a sultan decree, Bektasin's Order was banned. Anyone known as a member was persecuted. In Albania, Bektas survived, however, and were put on hold for better times, which came in the second half of the century. When relief efforts began to wake Albanians from sleep or to drive out the Albanian nation's ruins, Bektas had recovered, and played an extraordinary patriotic role.

They were also favoured because they were a <x0fe” unbounded to any of the great powers or neighboring countries. Catholics were involved with Austrians and Italians, Orthodox with Serbs in the north and Greeks in the south, and Muslims targeted with Turks. The Bektas “met only their nation”. And they tried to turn their faith into a national religion. They were inspired by Naim Frazer, and they inspired the latter. Many Albanians from him learned what this sect was. But even Naim himself invented Bektasism more than he interpreted or expounded.

His Bektasism is like a naive, lustful, relaxed religion, with no clear and firm rules, short, a religion that follows the mass of Albanians who want not to ruin themselves either on earth or God in Heaven, but at the same time protects important principles and values that one has made of capuls, without worrying to legitimize with any source of their own. More like the essence of human wisdom over the centuries than a spirit system. What is it about? Such principles and values are best discovered by the following Namian phrases: “Heng for yourself a fold? The other includes forgiveness for those who don't have to eat”; or “don't leave me without an infant or an infant without a mother”; or “when you have a maiden, not coming evil, [from] being like a boy, like a girl, like a man, like a woman, “; or “little ones don't get used (duced, educated) by beating and slandering, but with good reason, with wisdom, <x> or” (The Golden Rule known in all major cultures of the world); or “believe the true God, the immortality of the soul, and do goodness, the great God loves, but be Muslim, yes Christians, being ex-ex17>; or “Muslims, don't speak to Christians of Israel except to the most beautiful word”; or “, if you don't want to leave me alone by right, take only one woman, because God gave two hearts to the man, he gave two times two times). It seems that he has combined the good traits of the tribes of all doctrines and civilizations, solidarity, family honor, gender equality, attitude against violence, the cult of labour, patriotism, interreligious tolerance, monogamy, etc.

Another prominent character of Bektasism is Abbas Aliu, who is honoured with a stir on top of Mount Tomor, where he is said to have a tomb. At every end of August, thousands of Bektas ' religious pilgrims hold their breath there. They go in groups, boys and girls, sometimes familiar. They buy a sheep in the surrounding villages, or even there, where there are herds of cattle. They give it to someone to cook it, but some do it themselves - they cut it, hang it, skin it, put it in the air, and bake it in a wild fire. The top of Tomor is captured in those days by drinking boys and girls, shouting, singing, making love between cattle and blood. Before or after this forgetfulness, they never forget to throw some money near Abbas Ali's supposed tyrabs.

The Bektas therefore believe that Cerbella's hero is cut off his bones in Kulmak. But the story says another thing: “Abas Aliu, the son of the famous Caliphus Ali, had with his second wife (after his first death, Fatima, who was Muhammad's daughter), rode into the horse, cut through the siege of Jezid's supporters, and went to fill water in a spring, near the Euphrates, because his wives, especially children, among whom and a granddaughter named Sakina whom he loved, were suffering from thirst. As he returned with a full bucquel (caccus), although thirsting and drinking, he did not drink a sip, for it seemed unfair and cowardly to drink water in front of Sakina. And the soldiers of Jezid smote him behind his back, and took an arm from him; and at the time that he cast down the pitcher on the other side, they shot him again, and damaged him, and that arm: and he managed still to catch the pitcher with his teeth, until a last arrow fell upon his own vessel, and the water was poured out into the ground; This caused her pain in her soul because her mission failed, and her children surrounded were drying out of thirst, but a last arrow gave her no time to live with that suffering; she struck her eyes and went through her head, and then Abbas Aliu fell off the horse, and fell to the ground, where she breathed. The year is 680 AD, and 61 by Hijri. ”

It was Sami Frasher, in his encyclopedia work Kamus al-alam, who was held as ill-fated thesis that Abbas Ali's grave is in Tomor. And others after him, because they loved this legend, kept him alive. In an article of his own, referring to Margaret Hasluck, who was at the top of Tomor in 1930, George Boulo says that Albanian Bektas make a far more, no legendary connection, between Abas AIut and Mount Tomor: “a dervish by the name of Haxhi Father, seeing pilgrims going up to Tomor every mid-August to be forgiven a pagan deity, went to Cerbelá, took a hand of the real tomb of Abas Ali, brought him to the top of the mountain, and threw the place where he ruled as the second saint to the tomb of the bahshiux. The Bektas have ignored many who defend this version, which was essentially somewhat symbolic of their pilgrimage. It is one thing to go and pray before the bones of a saint, and it is quite another thing to go and pray before a handful of earth taken from his tomb thousands of miles away, somewhere near Baghdad, the Euphrates.

Evliya Chelebiu speaks of Mount Tomor, “two hours away from the south of Berat, where many medical plants, sought by Latinist and West doctors, are available for picnics and hunting” but are never referred to as a holy place for Bektas, even though he does not forget to talk about them.

In addition, French geologist Ami Boué of English historian William Martin Leake, who have traveled much later to Albanian-inhabited areas, does not speak of the holy “>mal”. Like Cheleby, the Frenchman mentions Tomor, referring to Bektas, but he has not noticed any relationship between them. And the Englishman himself was at Tomor, at the very top, making his way from Korca to Berat. He left notes of the trip. It's about a “pelegrination” that took place in August (even June and July), but it's about the Vlach herders of Myzema (Mizakia) that took their livestock to Tomor's vast summer pastures. And the only link of this mountain to religion in memories of the ancient British, can be found in Tomor's prostos, by the name of the Pope, who had been dead for some time. He mentions it because, forced by the pouring rain, he drove them home, where others already lived.

Amazingly, Henry Fanshawe Tozer did not go around the idea that Tomori was a center for the Bektas. He wasn't on that mountain, but he talked about it. Rather, they spoke to the Beroeans. And to distinguish it as special, they have mentioned the fact that it is eternally snowed at its top, and that the snow they used instead of ice for their needs at the dining table.

Only Antonio Baldachi, who was in the 1990s of the XIX, mentioned Abbas Aliut” How can not Chelebiu in the 20th century VII, neither Boué, Martin Leake and FanshaweTozer at the beginning of the 20th century, have they spoken of the Bektas ' holiday? That's a question that doesn't answer why, but the odds are that the Bektas “have asked their Tomor” at the end of the XIX century. Shortly thereafter, exactly in 1916 (this is what Mit hat Frasher says), Abas Ali's Tece was built. From the dervish Ilyaz.

The pilgrim on that mountaintop is an ancient ritual, however. William Martin Leake tells us that Tomori, mentioned by the name Tomaro, is the “Fron of the gods” and the site of the Dodona temple. Naim Frashire has taken up this claim: “House of God” Sami Frasher, likewise, has shown that he is pleased to believe that Mount Tomaro, described by ancient authors, was Mount Tomor. “Tomori is Dodona, the site of the pellar temple,” says Sami, but on the other hand, there are many others, perhaps most, who think that the literal Tomaros spoken of is a mountain near Janina, and Dodona, along with its shade, much mentioned by the ancient authors, is nearby. And Chajupi, although Orthodox by Shepper of Zagoria, has sang Father Toomor like no other. His mother opens up with these verses: “To put people back in time/to learn what God/to pray to him and I to learn what he says about Albanians. Next, it makes the mountain speak and give advice to Albanians who have forgotten their homeland and who are divided by religion. Although he calls him God's throne, he addresses Tomor as though he were God himself.

Father Tomori was probably a pagan Illyrian god. Albanologist Maximilan Lambertz relates the legend that existed about Father Tomor, and he says, among other things, Tomori, thus, in the role of a mythologyian character, had fallen in love with the most beautiful soil that he held during the night and, at dawn, believed to the wind to lead her sister, the most beautiful of the seas; Father Tomory had also taken charge of Berat, and for that he was severely eaten by “baba” In giving one another many plagues, which are but the spoons and spoons that come down their steep places: and the tears of the most beautiful of the earth that followed that duel made the river Ossum. A similar fable relates, and Eqrem makes Vlora who, as he makes an explanation of the interpretation of popular beliefs in Toskzer, speaks of Tomor of Shperg as for two divas. And Tomori struck him with a sword, and Shpeqam struck him with bruises, and for punishment, God hardened them like two mountains of dragon sho-shoshit. The depths of the throat are nothing but wounds taken,” makes Eqrem Vlora in his notes called “From Berat to Tomor return”.

There is also a oral tradition about a St. Mary church on Mount Tomor and the pilgrimage of Orthodox believers on August 15th, the day of St. Mary's August, which is the celebration in honor of the day when the Blessed Lady has opened the door to heaven. But this story that charges their place of worship with different symbolicities is not that the Bektas ' work was broken. On the contrary, there can be no more suitable cult place for them, which are part of a sect that mixes <x0-ferfuge, legends, superstitions, magical practices, ecstasy techniques and Manicistic approach <xtase> (according to Abdulkadir Hasat), <x2 pagan, Greek, Christian, Zoroastrian, Zoroastrian,mazdalic, Jewish, even Buddhist” (according to John Kingsley Biggin), “Ancient elements, pre-Islamic, Islamic pre-Islamic, Zorocibalism, Ahmetus Ocak), when the work of Albania comes with the progenus degenus and the use of socialistism, non-fiction.