By Kreshnik Bajraktari
The climax of mystical a ritual, which featured men attired in capes and gowns swirling about the room, occurred when each of the men approached Sheh Ruzhdi and he pierced their cheeks with a
glinting skewer. Initially, Sheh the spiritual leader walks in taking his place in front of a semispherical cupola-wall, and only after that ceremonies start. He wears different robes, a woolen gown and a white hat. That is unlike the other ones and much higher. It also looks more theological. The followers are dressed in red silky robes wearing a white tunic over that, forming a kind of uniform. The climax of mystical a ritual, which featured men attired in capes and gowns swirling about the room, occurred when each of the men approached Sheh Ruzhdi and he pierced their cheeks with a
As the evening wears on, it is clear that they are moving into a trance state. The movement, the drumming, the cymbals, the singing, the guttural breathing when the singing stops release a kind of spiritual energy excellently projected to the function of Dervishes performing in this octagonal room. Dervishes are punctured in the inner part of mouth with skewers penetrating all the way through the other side. This ritual of piercing with long sword shape skewers takes place after about an hour long and intensive dancing trances followed by singing and callings. “Allah, Allah, All-ah… Hou, Hou, Hou,…” refrain goes for as long as it roars as a guttural, circumferential sound only.
A ceremony held on January 20 in the western town of Gjakova, Kosova, provided a vivid illustration of the growing importance of the ancient Muslim fraternities of Dervishes.
Afterwards, as dancing goes on, at another moment a small group of Dervishes form a small circle and then a larger circle is made around them, still another circle, and finally another circle. This last one in particular is made of audience members as virtually all join in.
“In Islam you have obligations, for instance, to name God. He has 99 attributes so it is important to name God. God himself said that he could not be confined to air or earth, but he could be confined to a person’s heart. So, if we are sitting, standing, or lying down, it is important to name God,” explains Sheh Ruzhdi the purpose of this rituals.
Sheh Ruzhdi refers to legendary figure of Sari Satluk, first known Dervish missionary in Balkans, as he talks on human efforts towards reaching perfection.
The ritual is always performed by the Sheh, who inserts swords to his Dervishes with delicate touch and silent prayers followed by voicing calls that roar loudly from participants. When the Sheh first takes it up, he twirls it around between his palms silently saying some prayer. At some point he calls out by name some of the Dervishes to approach. They stand in front of him and open their mouths. He takes the device and quickly pokes it through the cheek. “I know who of the Dervishes is ready to pierce. They communicate to me without saying any word,” explains Sheh, his selection of candidates, as not all the followers get pierced, but only ones that are ready. The same kinds of devices are also used later when the Dervishes are pierced in stomach. Precisely with this group of Dervishes were also pierced Sheh’s two sons after all their engagement with accommodating guests, religious singing, playing and dancing.
The men did not flinch either, and continued to dance. Holding skewers with one hand, Dervishes continue their dancing and the procession with determination. Anyway, pierced Dervishes do not bleed at all, not during the dancing or even after the swords are taken out by the Sheh. And one cannot see any blood or wound on them. It is the complete trust in God that makes it an easy obligation, they say.
The rationale of performance represents the miracle of overcoming physical pain and therefore pitching consciousness into some beyond the body plan. These practices are supposed to improve and elevate followers. “All the believers must do good deeds and our education consists only of good deeds,” says Sheh. “We do not wish to hurt the hearts of people. It is God himself who directs towards the supreme good. He is the only source of determination. Therefore, we ask for Dervishes to set an example,” he says.
Sheh has a very active role and tremendous physical and mental engagement during the ceremonies. He could be compared to an opera director, as he actively leads and directs all elements. He moves in a circle with his right hand up directed in front of him and sometimes when rhythm increases his movement is so fast that is difficult to follow.
Despite the fact that ceremony was in celebration of the Shiite festival of Ashoora, the order does not belong to this branch of Islam, according to him. That is confirmed by yet another independent source unrelated to Dervish orders, but nevertheless familiar with theological developments. Sabri Bajgora, from Islamic Community of Kosova, says Dervishes are not Shiite.
Once persecuted and marginalized by the Serbian regime, Dervish orders are enjoying resurgence throughout Kosova. Their numbers are increasing, once secret ceremonies and rituals are being conducted with greater public visibility, and new temples, or tekkes, such as a modest new building in a suburb of Prishtina, the Kosovo capital, are opening regularly. They seem to quickly embrace a compensation of the historical flounder.
The family Musliu that runs this tekke used to be affiliated with a Dervish order for four generations now. But the new tekke opening in Prishtina represents a new stage of their development. Rizahi Musliu, who worked as a teacher for nearly four decades was nominated for Sheh in 1995 by Sheh Ruzhdi of Gjakova. Dervish Blerimi is his deputy when Sheh Rizahi is away, and is elected for taking the position after him. The first one from the family was Sheh’s grandfather, who got affiliated with the order. “We’re working hard to reach out to the people and we’re interested to expand.” They started processions with 5 – 6 people in 1995, and today the number of followers reached over 250. “The tekke is small to cope with people during important nights, since not only followers (myhybs) attend,” says Blerim. They also claim to have good relations with Islamic Community of Kosova. “We meet and receive regular visits of imams and discuss issues of common interest.”
Despite the hoisting of the order, in the very same town, not far from its center remains a neglected building of tekke and turbe – tomb temple, a sign of difficult times Dervish orders experienced under the former regime. It belongs to Kadiri order, which for the moment has no Sheh. Although, in a crossroad junction even today, its presence is quite obscure and looks weary because of long periods of disregard. While other structures and housing were immensely constructed in the neighborhood near “Sami Frasheri” High school, this turbe seems just as an old dwarfed building waiting to collapse.
Persecutions of Dervish orders
Dervish orders were founded and exist for several hundred years in Kosova. They originate from the time of ascetic Dervish missionaries (like famous Sari Satlluk) that arrived in Balkans from the East, and are credited for being a first contact and the force of spreading Islamic religion. Nevertheless, these orders in time acquired and incorporated beliefs of the native population, thus becoming more acceptable and eventually popular. Historically, the circumstances precluded Dervish orders development into a nation-wide religious category, not only because of the stereotyping, but also through forceful oppression they experienced under all foreign rules. Initially, it was Ottomans that showed distrust and hostility particularly against the Bektashi order, and then Turks banned these orders in 1925.After that order comprised mainly of Janitors, recruited cavalry soldiers many of whom Albanians, relocated its headquarter in Albania.
Nevertheless, in 1932, the Bektashi order achieved to de facto rise into an independent religious community, a sign of recognition of the important national role it had played. The order came to dominate in the South Albania that resulted with official recognition as the world center of Bektashis.
Professor Jashar Rexhepagiqi, is a researcher who studied Islamic Sufi orders and published a book on historical development of Dervish orders. “Dervish missionaries that passed through Albanian lands helped spreading Islam by adopting it to native beliefs already existent.” In regions of the time, Dervishes succeeded spreading the Islamic culture and religion, and at the same time had merits on establishing urban settlements.
Instead of stressing Muslim unity throughout the Ottoman Empire, greater importance was attached to good relations with other Christian Albanians. In the final decades of the Nineteenth century, Albanian Bektashi lodges (often places of worship for Muslim and Christians alike) were generally known to be centers of Albanian nationalist activity. In addition, the order played a very important role in the establishment of clandestine schools and the distribution of Albanian books, as well as in supporting to Albanian fighters.
The Bektashi Notebook of the ideologist father of Bektashi philosophy among Albanians, Naim Frashëri was designed to attract Albanians to a liberal faith acceptable to Christians and Muslims alike and so to remove the one cause of the national dissention. It is precisely this cause of unity that made Dervish orders unacceptable and permanent foes to regimes of Ottomans initially and later Serbian Kingdom and Yugoslav communists.
Striking parallel can be drawn with totalitarian communist regime, which made efforts banning Dervish orders in Kosova. “But thanking to their devoted followers and their steady presence, primarily of Saadi order, Dervishes survived even in most difficult circumstances,” says professor Rexhepagiqi.
Shehs in Kosova tried to revive and institutionalize a version of Islam which was seen as less corrupted and affected by communism and at the same time a more traditional Albanian than the established Islam of Muslims in Bosnia and their collaborators in Kosova. Dervish orders and their tekkes in Sanjak (a Muslim region in Serbia bordering North Kosova) were closed and ceased to exist because of the domination from mainstream religious representatives in Bosnia and the oppressive political authorities. In the past these lodges of Dervishes had been close to Kosova orders, or perhaps derived from them, just as the population of Sanjak, which today is Slav-phone, had relations and is largely comprised of assimilated Albanians.
The War of 1999 followed with the same animosity against Albanian Dervishes. Sheh Ruzhdi, the leader of the Dervish order based at Saadi temple in Gjakova, was jailed by the Serbian authorities during the 1990s, but is now courted by the international officials who preside over Kosovo. A commander from KFOR, the multinational military force that has maintained order in Kosovo since the end of the NATO bombing campaign in 1999, is among the dignitaries who announced participation in the March 21 ceremony. His octagonal tekke was badly damaged during the war, but has been restored to pristine condition. “I was beaten publicly and in prison until my body was this color (pointing to something dark),” recalls Sheh Ruzhdi.
During the last war in Kosova one of the followers of Musliu family and also their cousin Myftar was killed together with his son by Serbian forces. About 50 members of the family were running for safety, when they were stopped by Serbian forces and Blerim was hold in two occasions. “Only God’s will saved me, since two people were murdered at the same place a day earlier,” recalls Blerim. “We’ve been targeted always and had problems with authorities, not only in war.”
Sheh Azizi of Bullaj village was massacred after being dragged from refugee lineup in the 1999 war. He was a deliberate target since police asked him to come forward. “Come up you Sheh ‘Adem Jashari’,” referring with ridicule to Sheh’s big mustaches, because of his resemblance to the KLA commander. Otherwise, most Shehs have mustaches.
The role of prominent Shehs meant they had influence, not only on own followers but wider in community. They were actively engaged together with representatives of all religions in 1990’s for the reconciliation of blood feuds between Albanians. Some of Sheh’s as Muhedini of Rahovec and Azizi of Bullaj were murdered for their role in sheltering and helping population and KLA fighters in the war, and others exerted on same path, alike.
Serbian forces burned and leveled with ground Bektashi tekke in Gjakova (founded in 1790), and the only tekke of this order in Kosova.
Today in Kosova after claiming their position between religious tolerance and religious freedoms officially guaranteed, Dervish orders welcome the opportunity. Islamic Community of Kosova, (ICK) claims that Dervish orders are a part of the official organization. That is specified with an article of their constitution. But, the situation is more complex than a regulation in paper. Officials admit the orders have big autonomy and except of categorization as such, they do not report and are not in control of the Islamic Community.
“Most of people who act as Shehs in tekkes now, are graduated in our Madrassah …,” says proudly Fitim Flokaj from ICK. He thinks that one day they will resemble to mainstream Islamic tradition, since they started applying practices of Islamic education. “Their existence is just in origins as Islam allows mystical practices, but has deviated especially in Kosova and Albania because of religious ignorance.” “They serve as bridge between Islam and Christianity”, says Mr. Flokaj raising his hands in dismay, as he believes the orders would eventually lead followers towards Christianization. “Their system of fathers (baballarët in Albanian) is purely of Christian origins and derives from it.”
The persecuted by Serbian regime, Sheh Ruzhdi of Gjakova is confident of the bright future of his order. This tekke is a reference point of the order that gathers several hundred followers from all Kosova and further in many European countries up to the US.
Sheh Ruzhdi seen as the obstacle for his role in the past is optimistic about democracy in Kosova, says “we want to contribute to the democratic process.” “The dignity of our people prevailed. We are now enjoying our freedom.”
He also talks of new religious groups that came in Kosova after the war, primarily of Wahhabis and evangelic orders of whom, he is critical because he says “We don’t need others to tell us how to run our religion and how to be religious.” He mentions names of his forefathers till the first one who become Sheh and raised his tekke in Gjakova about 400 years ago.
“We have been subjected in the bad times, but survived because of our determination and God’s help. Now we have been enlarging our tekkes and building new ones, also families enlarged and with God’s help we’ll become more and more.”
Although, no official data are provided on the number of religious affiliations from the last census of communist authorities in 1981, it is believed that their influence and size was intentionally downplayed. Mr. Flokaj making a simple calculation puts the number of Dervishes at 5 percent in Kosova. At another instance he admits that in Gjakova they formed absolute majority of Muslims during past years, but claims they’re losing ground to the mainstream. Anyway, nor Islamic Community categorized Dervishes on its census, and consequently has no accurate data or numbers. In Albania for instance, approximately 20 percent of Albanians identify themselves as having some connection to the Bektashis.
The headquarters of Bektashi Harabati tekke in Tetova founded by Sersen Ali Dede (northwestern town in Macedonia inhabited by Albanians) for five hundred years played important cultural and historical role of emancipation. In 2002, a group of armed members of the Islamic Community of Macedonia, the official organization which claims to represent all Muslims in Macedonia, invaded the Harabati Tekke aiming to turn it into a mosque, although the facility has never functioned as such. Anyway, the situation was appeased though no solution was found. Harabati Tekke was also damaged and taken and by government forces during the civil war with ethnic Albanians in 2001.Uncertainty is added with the complexity of Macedonia’s multiethnic and multi-religious fragile character.
Anyway, no matter their differences, the both, Dervish orders and Islamic Community of Kosova have found common interest and communication.
Ruzhdi is not only a religious figure, who presides in processions, debates and funerals. He can be met in different events and festivities such as wedding parties, where he sits in the place of honor with his wife. In such festivities they always wear civilian clothing without any mark of differentiation from other guests. Furthermore, he enjoys the music and as a very forthcoming person joins the singing in Albanian traditional table sofra, when the atmosphere of the wedding is at its heights. This traditional way of singing while sitting on “sofra” usually involves songs of patriotic character, but also the theme of Karbala depicted in the poem of Naim Frashëri.
Sheh’s youngest son, Valdrin recently graduated for Islamic studies in the Prishtina Madrassah. Valdrin himself or his elder brother are expected to inherit someday the Sheh’s position in the Sheh Emini tekke of Gjakova. They clearly ought to continue the path of the order with over 400-years history in 21st century. As12 candles that continue to light during ceremonies and 12 medallions hang on wooden ceiling in respect to their forefathers, Sheh Ruzhdi is the 13th Sheh of this Tekke heir, but certainly will not be the last.
