{"id":2002,"date":"2012-09-13T09:48:58","date_gmt":"2012-09-13T09:48:58","guid":{"rendered":""},"modified":"2015-03-23T21:06:03","modified_gmt":"2015-03-23T21:06:03","slug":"kriptokrishterimi-ne-shqiperi","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2012\/09\/13\/kriptokrishterimi-ne-shqiperi\/","title":{"rendered":"Kriptokrisht\u00ebrimi n\u00eb Shqip\u00ebri"},"content":{"rendered":"

\n\t“Kriptokrisht\u00ebrimi n\u00eb Shqip\u00ebri – Nj\u00eb v\u00ebshtrimi i shkurt\u00ebr historik
\n\t   dhe roli i tij i r\u00ebnd\u00ebsish\u00ebm n\u00eb substratin kulturor t\u00eb shqiptar\u00ebve”,
\n\t   shkruar nga Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsi Joan Pelushi, 
\n\tbotuar n\u00eb revist\u00ebn \u201cTempulli\u201d (revist\u00eb periodike kulturore), <\/strong><\/span><\/span>nr. 6<\/strong><\/span><\/span>, Kor\u00e7\u00eb, 2002.<\/strong><\/span><\/span><\/p>\n

\n\tI<\/strong><\/span><\/span><\/p>\n

\n\t     P\u00ebr fenomenin e Kriptokrisht\u00ebrimit jan\u00eb b\u00ebr\u00eb shum\u00eb pak studime n\u00eb Ballkan1<\/sup> dhe akoma m\u00eb pak n\u00eb Shqip\u00ebri, ndon\u00ebse Shqip\u00ebria ka qen\u00eb nj\u00eb vend ku ky fenomen ka qen\u00eb m\u00eb i p\u00ebrhapur se n\u00eb \u00e7do vend tjet\u00ebr. Kriptokrisht\u00ebrimi, ashtu si\u00e7 e thot\u00eb edhe vet\u00eb termi, \u00ebsht\u00eb ai fenomen, ku individ\u00eb, familje, grupe apo krahina t\u00eb ndryshme shpallnin publikisht se e kishin l\u00ebn\u00eb Krisht\u00ebrimin, nd\u00ebrsa privatisht vazhdonin ta praktikonin at\u00eb. Ky fenomen ishte i duksh\u00ebm sidomos n\u00eb ato vende, kur kthimi nuk ndodhte nga nj\u00eb predikim i fes\u00eb nga misionar\u00eb paq\u00ebsor\u00eb, por kur popullsia detyrohej nga rrethana t\u00eb ndryshme t\u00eb merrte fen\u00eb e detyruar nga forca t\u00eb jashtme dhe kur t\u00eb qen\u00ebt n\u00eb fen\u00eb e par\u00eb paraqiste nj\u00eb rrezik t\u00eb madh.<\/span><\/span><\/p>\n

\n\t      Ky fenomen \u00ebsht\u00eb studiuar nga historia, etnografia, antropologjia, psikologjia dhe shum\u00eb shkenca t\u00eb tjera, ngaq\u00eb ka ndikuar shum\u00eb n\u00eb formimin kulturor t\u00eb popujve t\u00eb ndrysh\u00ebm. Shum\u00eb popuj, ndon\u00ebse me t\u00eb nj\u00ebjt\u00ebn fe, kan\u00eb patur shum\u00eb ndryshime nd\u00ebrmjet tyre, jo vet\u00ebm si rezultat i ndryshimeve t\u00eb kushteve historike, por edhe nga masa e asimilimit t\u00eb fes\u00eb s\u00eb re dhe nga m\u00ebnyrat e ndryshme t\u00eb kthimit n\u00eb at\u00eb. Element\u00eb, shpesh her\u00eb jo shum\u00eb t\u00eb duksh\u00ebm, t\u00eb fes\u00eb s\u00eb vjet\u00ebr luanin nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb formimin e kultur\u00ebs s\u00eb re, sidomos kur feja e re nuk identifikohej krejt\u00ebsisht me kultur\u00ebn vendase.<\/span><\/span><\/p>\n

<\/p>\n

\n\t     Kjo ka ndodhur me shum\u00eb fe, por n\u00eb k\u00ebt\u00eb artikull do t\u00eb ndalemi vet\u00ebm n\u00eb fenomenin e kriptokrisht\u00ebrimit, dometh\u00ebn\u00eb fenomenin q\u00eb u shfaq n\u00eb vendet e krishtera t\u00eb pushtuara nga Islami. Ndon\u00ebse fenomeni n\u00eb kuptimin klasik \u00ebsht\u00eb vet\u00ebm kur ruhet vet\u00ebdija e t\u00eb qenurit n\u00eb fen\u00eb e par\u00eb, prandaj edhe quhet kriptokrisht\u00ebrim – i krishter\u00eb i fsheht\u00eb<\/em>, p\u00ebrs\u00ebri do t\u00eb ishte me interes jasht\u00ebzakonisht t\u00eb madh t\u00eb shihet edhe nj\u00eb aspekt tjet\u00ebr i kriptokrisht\u00ebrimit; ai kur vet\u00ebdija humbet, por ruhen shum\u00eb element\u00eb t\u00eb fes\u00eb s\u00eb par\u00eb, ndon\u00ebse shpesh edhe n\u00eb m\u00ebnyr\u00eb t\u00eb pavet\u00ebdijshme. Rreth k\u00ebtij aspekti t\u00eb fundit nuk jan\u00eb b\u00ebr\u00eb studime t\u00eb holl\u00ebsishme. <\/span><\/span><\/p>\n

\n\t      Ky fenomen \u00ebsht\u00eb par\u00eb mjaft her\u00ebt. Individ\u00eb dhe grupe kriptokrishter\u00ebsh pati pothuaj n\u00eb t\u00eb gjitha vendet e krishtera t\u00eb pushtuara nga arab\u00ebt, t\u00eb cil\u00ebt dal\u00ebngadal\u00eb pothuajse u asimiluan krejt\u00ebsisht. Gjithashtu, raportohet p\u00ebr k\u00ebt\u00eb fenomen n\u00eb ishullin e Kret\u00ebs, kur ai u pushtua nga sara\u00e7en\u00ebt (825-961)2<\/sup>, n\u00eb Kaukaz, Siri etj.3<\/sup> Por fenomeni n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb dukshme, u shfaq n\u00eb Azin\u00eb e Vog\u00ebl, kur ky vend i krishter\u00eb filloi t\u00eb pushtohej nga turqit mysliman\u00eb. Rasti i Nikeas \u00ebsht\u00eb nj\u00eb rast shum\u00eb i njohur. N\u00eb vitin 1338, banor\u00ebt e Nikeas, t\u00eb cil\u00ebt ishin kthyer n\u00eb mysliman\u00eb, u penduan dhe i k\u00ebrkuan Patrikut Joan XIV t’i pranonte p\u00ebrs\u00ebri n\u00eb kish\u00eb.4<\/sup> Me pushtimin e Ballkanit nga turqit filloi t\u00eb shfaqej edhe k\u00ebtu fenomeni i kriptokrisht\u00ebrimit, si tek ortodoks\u00ebt, ashtu edhe tek katolik\u00ebt. Fenomeni u paraqit pothuaj n\u00eb t\u00eb gjith\u00eb territorin e Ballkanit, ndon\u00ebse jo me t\u00eb nj\u00ebjtin intensitet. K\u00ebshtu q\u00eb n\u00eb Qipro dhe n\u00eb Kret\u00eb kemi linovamvak\u00ebt, n\u00eb Serbi \u0161aren\u00ebt, n\u00eb Shqip\u00ebri laraman\u00ebt dhe n\u00eb Greqi rastin e vallakadhes.5<\/sup> Gjithashtu, n\u00eb Bullgari dhe n\u00eb Bosnje islamizimi q\u00eb zuri vend m\u00eb shum\u00eb tek sekti i Bogomil\u00ebve, ruajti p\u00ebr nj\u00eb koh\u00eb shum\u00eb elemente t\u00eb fes\u00eb s\u00eb m\u00ebparshme.6<\/sup> T\u00eb gjith\u00eb emrat q\u00eb tregojn\u00eb kriptokrishter\u00ebt n\u00eb k\u00ebto vende, si linovamvaki, mesokertidhes, paramesi, dvoeverie, dipistia, \u0161areni, laramani etj., tregojn\u00eb pik\u00ebrisht njer\u00ebz q\u00eb ishin n\u00eb mes t\u00eb dy feve.7<\/sup><\/span><\/span><\/p>\n

\n\tII<\/span><\/span><\/strong><\/p>\n

\n\t     N\u00eb Shqip\u00ebri fenomeni i kriptokrisht\u00ebrimit, n\u00eb dallim nga vendet e tjera ballkanike, ku haset m\u00eb rrall\u00eb, \u00ebsht\u00eb shum\u00eb m\u00eb i p\u00ebrhapur. Kriptokrisht\u00ebrimi ishte i pranish\u00ebm, sidomos n\u00eb koh\u00ebn e p\u00ebrndjekjes s\u00eb t\u00eb krishter\u00ebve. At\u00eb e shohim si n\u00eb Veri, ashtu edhe n\u00eb Jug, si te katolik\u00ebt, ashtu edhe tek ortodoks\u00ebt. Kurdoher\u00eb ai shoq\u00ebrohet me procesin e islamizimit. Por ky proces ishte i ndrysh\u00ebm n\u00eb periudha t\u00eb ndryshme. N\u00eb fillim t\u00eb pushtimit duket se otoman\u00ebt nuk po p\u00ebrdornin forc\u00ebn p\u00ebr t’i kthyer shqiptar\u00ebt n\u00eb Islamiz\u00ebm. K\u00ebt\u00eb e shohin n\u00eb regjistrin e timareve t\u00eb Shqip\u00ebris\u00eb s\u00eb Jugut dhe t\u00eb Mesme (1431-1432), ku vet\u00ebm 30% e tyre zot\u00ebrohej nga turqit dhe t\u00eb tjer\u00ebt nga zot\u00ebrit vendas.8<\/sup> Atje shihen edhe spahinj, q\u00eb jan\u00eb v\u00ebllez\u00ebr; nj\u00eb \u00ebsht\u00eb i krishter\u00eb dhe tjetri mysliman. Padyshim, ai q\u00eb ishte mysliman duhej t\u00eb ishte m\u00eb i privilegjuar, por p\u00ebrs\u00ebri nuk ishte e detyrueshme t\u00eb ishe mysliman p\u00ebr t\u00eb patur t\u00eb drejt\u00ebn e zot\u00ebrimit t\u00eb timarit.9<\/sup> <\/span><\/span><\/p>\n

\n\t     Deri n\u00eb fillim t\u00eb shekullit XVII popullsia e krishter\u00eb ishte mbizot\u00ebruese. Por ky shekull do t\u00eb ishte nj\u00eb nga periudhat m\u00eb tragjike n\u00eb historin\u00eb e popullit shqiptar, sepse ishte shekulli i nj\u00eb ndryshimi rr\u00ebnj\u00ebsor n\u00eb p\u00ebrb\u00ebrjen e popullsis\u00eb shqiptare, duke sjell\u00eb ndryshime t\u00eb m\u00ebdha n\u00eb kultur\u00ebn dhe psiken e tyre. Mendohet se n\u00eb k\u00ebt\u00eb shekull u kthyen n\u00eb mysliman\u00eb rreth treqind mij\u00eb shqiptar\u00eb.10<\/sup> Arsyet kryesore ishin: p\u00ebrbuzja, keqtrajtimi, diskriminimi, sistemi i r\u00ebnd\u00eb fiskal, si edhe d\u00ebshira p\u00ebr t\u00eb patur p\u00ebrfitime.11<\/sup> Por, nuk p\u00ebrjashtohen edhe arsye t\u00eb tjera, vetjake apo kolektive, si dhe karakteri e psikologjia e shqiptar\u00ebve. Nj\u00eb shkak tjet\u00ebr i r\u00ebnd\u00ebsish\u00ebm ka qen\u00eb edhe shkat\u00ebrrimi i madh i kultur\u00ebs s\u00eb krishter\u00eb q\u00eb u b\u00eb gjat\u00eb luft\u00ebrave shqiptaro-turke n\u00eb shekujt XV-XVI, n\u00eb t\u00eb cilat u shkat\u00ebrruan kisha e manastire, biblioteka dhe kronika, q\u00eb do t\u00eb ishin mjaft t\u00eb vlefshme, jo vet\u00ebm p\u00ebr studimet e sotme historike, por edhe p\u00ebr ruajtjen e nd\u00ebrgjegjes historike t\u00eb shqiptar\u00ebve. Vendi mbeti thuajse pa klerik\u00eb dhe ata q\u00eb mbet\u00ebn, shpesh ishin t\u00eb pakualifikuar. Nj\u00eb pjes\u00eb e popullsis\u00eb kthehej me klerin vet\u00ebm p\u00ebr shkak t\u00eb disa grindjeve. <\/span><\/span><\/p>\n

\n\t     Gjat\u00eb k\u00ebtij kthimi jo t\u00eb gjith\u00eb ishin b\u00ebr\u00eb p\u00ebrnj\u00ebher\u00eb mysliman\u00eb. Gjithashtu, kishte shum\u00eb familje, q\u00eb kishin an\u00ebtar\u00eb nga t\u00eb dy fet\u00eb. N\u00eb shum\u00eb raste kthehej vet\u00ebm kryetari i familjes, i cili kishte marr\u00ebdh\u00ebnie fiskale me autoritetet turke. N\u00eb vendet ku Islami zuri vend m\u00eb shum\u00eb, dhe ku aktiviteti i klerit mysliman ishte m\u00eb i madh, si p.sh. n\u00eb Shqip\u00ebrin\u00eb e Mesme, procesi i kriptokrisht\u00ebrimit nuk zgjati p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb. Nd\u00ebrsa n\u00eb zonat veriore dhe jugore procesi vazhdoi m\u00eb gjat\u00eb.12<\/sup> Po ashtu, kalimi nga kthimi formal n\u00eb praktikimin e besimit k\u00ebrkoi disa breza. Gjat\u00eb k\u00ebsaj kohe praktikat e m\u00ebparshme vazhdonin t\u00eb mbaheshin dhe mbet\u00ebn si nj\u00eb faktor i r\u00ebnd\u00ebsish\u00ebm n\u00eb substratin kulturor t\u00eb popullit shqiptar. <\/span><\/span><\/p>\n

\n\tIII<\/span><\/span><\/strong><\/p>\n

\n\t     Procesi i islamizimit n\u00eb veriun e Shqip\u00ebris\u00eb ndoqi nj\u00eb rrug\u00eb pak m\u00eb t\u00eb ndryshme se ajo e Shqip\u00ebris\u00eb s\u00eb Jugut. N\u00eb vitin 1610 popullsia katolike n\u00eb Shqip\u00ebrin\u00eb e Veriut, n\u00eb krahasim me at\u00eb myslimane ishte dhjet\u00eb me nj\u00eb.13<\/sup> N\u00eb nj\u00eb dokument t\u00eb arkivit t\u00eb Vatikanit, t\u00eb publikuar nga F. Cordignano thuhet se: \u201c… t\u00eb gjith\u00eb shqiptar\u00ebt d\u00ebshirojn\u00eb t\u00eb \u00e7lirohen nga zgjedha turke dhe k\u00ebt\u00eb ata mund ta b\u00ebjn\u00eb vet\u00eb, sepse vet\u00ebm nj\u00eb e tridhjeta e tyre jan\u00eb turq (mysliman\u00eb) dhe t\u00eb tjer\u00ebt t\u00eb krishter\u00eb\u201d.14<\/sup> Cordignano mendon se dokumenti \u00ebsht\u00eb shkruar n\u00eb fund t\u00eb shekullit XVI ose n\u00eb fillim t\u00eb shekullit XVII. Gradualisht numri i mysliman\u00ebve fillon t\u00eb shtohet. Shkaqet jan\u00eb t\u00eb ndryshme, por m\u00eb t\u00eb dukshmet ishin: shtypja, d\u00ebshira p\u00ebr t’i shp\u00ebtuar taksave dhe p\u00ebr t\u00eb patur p\u00ebrfitime t\u00eb ndryshme, si dhe mungesa e madhe e prift\u00ebrinjve; Por nj\u00eb pjes\u00eb e madhe e t\u00eb kthyerve n\u00eb Islamiz\u00ebm e mbanin p\u00ebrs\u00ebri fen\u00eb e par\u00eb. K\u00ebt\u00eb e v\u00ebrteton edhe urdhri perandorak i 5 n\u00ebntorit 1568, n\u00eb t\u00eb cilin tregohet se banor\u00ebt e krahin\u00ebs s\u00eb Puk\u00ebs, ndon\u00ebse ishin kthyer formalisht n\u00eb mysliman\u00eb, nuk i respektonin urdh\u00ebrimet e Islamit, por vazhdonin t’i kryenin me p\u00ebrpikm\u00ebri sh\u00ebrbesat e krishtera: martesat i b\u00ebnin n\u00eb kish\u00eb, f\u00ebmij\u00ebt i pag\u00ebzonin n\u00eb fillim me prift, pastaj i vinin nj\u00eb em\u00ebr mysliman ose u vinin dy emra: nj\u00eb t\u00eb krishter\u00eb dhe nj\u00eb mysliman dhe vajzat i martonin me t\u00eb krishter\u00eb.15<\/sup> <\/span><\/span><\/p>\n

\n\t      P\u00ebrmendja e par\u00eb e kriptokrisht\u00ebrimit te katolik\u00ebt vjen prej vitit 1610, por fenomeni, padyshim, duhet t\u00eb ket\u00eb ekzistuar edhe m\u00eb par\u00eb. N\u00eb relacionin e kryepeshkopit t\u00eb Tivarit, Marin Bicit, drejtuar Papa Pavli V, jepet nj\u00eb p\u00ebrshkrim i gjendjes fetare t\u00eb Shqip\u00ebris\u00eb s\u00eb Veriut dhe t\u00eb Mesme n\u00ebn pushtimin turk. Mbasi ka hasur n\u00eb shum\u00eb t\u00eb krishter\u00eb, q\u00eb p\u00ebr t’i shp\u00ebtuar taksave ose p\u00ebr arsye t\u00eb tjera ishin kthyer mysliman\u00eb dhe p\u00ebrs\u00ebri e kishin mbajtur besimin e krishter\u00eb n\u00eb zemrat e tyre, ai shkruan: \u201cDhe me k\u00ebta t\u00eb mjer\u00eb, q\u00eb n\u00eb zem\u00ebr t\u00eb tyre besojn\u00eb se, prej frik\u00ebs ndaj njer\u00ebzve, mund t\u00eb ushtrojn\u00eb muhametizmin, duke mbajtur n\u00eb zem\u00ebr besimin e krishter\u00eb jan\u00eb t\u00eb mbushura shtetet otomane, sidomos n\u00eb Shqip\u00ebri.\u201d16<\/sup> Po ashtu, edhe n\u00eb relacionin e kryepeshkopit t\u00eb Tivarit, Pjet\u00ebr Mazrekut, drejtuar Prop. Fide shkruhet: \u201cKy (Hasi, krahin\u00eb n\u00eb Verilindje) banohet nga nj\u00eb num\u00ebr i pakufi shqiptar\u00ebsh n\u00ebnshtetas t\u00eb turkut, n\u00eb m\u00ebnyr\u00eb q\u00eb, meqen\u00ebse dukagjinasit nuk duan t\u00eb quhen vasal\u00eb t\u00eb turkut as p\u00ebr titull t\u00eb vasalazhit, as p\u00ebr detyr\u00eb t\u00eb hara\u00e7it, k\u00ebshtu q\u00eb k\u00ebta (t\u00eb Hasit) kaq fort qen\u00eb marr\u00eb me t\u00eb keq, saq\u00eb shum\u00eb ose pothuaj t\u00eb gjith\u00eb (sikurse e kemi sh\u00ebnuar gjetiu) jan\u00eb b\u00ebr\u00eb turq (mysliman\u00eb), duke ndryshuar vet\u00ebm emrin, pa patur nd\u00ebrmend q\u00eb ta mohojn\u00eb fen\u00eb me zem\u00ebr<\/span><\/span>.\u201d<\/span><\/span>17<\/sup> Po t\u00eb nj\u00ebjt\u00ebn gj\u00eb shkruan edhe At\u00eb Grigor Mazreku n\u00eb relacionin e tij (1650-51) d\u00ebrguar Kongregacionit t\u00eb shenjt\u00eb p\u00ebr gjendjen fetare n\u00eb rrethinat e Prizrenit: \u201cN\u00eb t\u00eb gjitha fshatrat gjenden t\u00eb krishter\u00eb, n\u00eb mos burra, gra. Ata q\u00eb kan\u00eb mohuar besimin pendohen shum\u00eb p\u00ebr gabimin e b\u00ebr\u00eb dhe thon\u00eb se kemi humbur m\u00ebshir\u00ebn e Zotit dhe kurr\u00eb nuk mund t\u00eb nxjerrim m\u00ebshir\u00eb, sepse kemi b\u00ebr\u00eb faj kaq t\u00eb madh, q\u00eb me qen\u00eb fe-l\u00ebshues; q\u00eb \u00ebsht\u00eb m\u00ebkati kund\u00ebr Shpirtit t\u00eb Shenjt\u00eb. Disa thon\u00eb, e jan\u00eb shum\u00eb, se me zem\u00ebr jemi t\u00eb krishter\u00eb, vet\u00ebm kemi ndryshuar emrin, sepse nuk mundemi t\u00eb paguajm\u00eb taksat e vendosuri mbi ne nga turqit.\u201d18<\/sup> Edhe n\u00eb relacionin e kryepeshkopit t\u00eb Tivarit, Imzot Vin\u00e7ens Zmajeviq (1703), jepen d\u00ebshmi t\u00eb shumta p\u00ebr pranin\u00eb e kriptokrishter\u00ebve kudo n\u00eb Shqip\u00ebrin\u00eb e Veriut dhe t\u00eb Mesme.19<\/sup> Shqiptar\u00ebt i quanin kriptokrishter\u00ebt laramana e Veriut.20<\/sup> <\/span><\/span><\/p>\n

\n\t      Shekulli XVII ishte shekulli kur popullsia katolike n\u00eb Veri po pak\u00ebsohej dhe po rriteshin t\u00eb kthyerit n\u00eb mysliman\u00eb dhe t\u00eb kriptokrishter\u00eb. Shkaqet ishin si ekonomike, ashtu edhe social-politike. Sistemi taksor i ispenxh\u00ebs dhe i xhizjes ishte nj\u00eb barr\u00eb e r\u00ebnd\u00eb p\u00ebr t\u00eb krishter\u00ebt n\u00ebn sundimin turk.21<\/sup> Gjithashtu, k\u00ebto detyrime taksore u b\u00ebn\u00eb nj\u00eb mjet shtr\u00ebngues p\u00ebr t’i detyruar t\u00eb krishter\u00ebt t\u00eb pranonin fen\u00eb myslimane.22<\/sup> P\u00ebr t’u shp\u00ebtuar k\u00ebtyre, t\u00eb krishter\u00ebt shpesh shpalleshin mysliman\u00eb, por duke praktikuar n\u00eb fsheht\u00ebsi besimin e krishter\u00eb.23<\/sup> Por tek ata vazhdonte praktika e p\u00ebrmendur m\u00eb sip\u00ebr: ata i b\u00ebnin martesat sipas ritit t\u00eb krishter\u00eb dhe f\u00ebmij\u00ebt i pag\u00ebzonin me prift, pastaj u vinin emra mysliman\u00eb. Po ashtu, nj\u00eb pjes\u00eb e madhe e tyre u vinin dy emra, nj\u00eb t\u00eb krishter\u00eb dhe nj\u00eb mysliman dhe vajzat e tyre i martonin me t\u00eb krishter\u00eb. Martesat nd\u00ebrfetare, ku n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe grat\u00eb e mbanin besimin e krishter\u00eb, si edhe vet\u00ebdija e t\u00eb qenit m\u00eb par\u00eb t\u00eb krishter\u00eb, n\u00eb shumic\u00ebn e rasteve ishin nj\u00eb faktor i r\u00ebnd\u00ebsish\u00ebm p\u00ebr krijimin e nj\u00eb marr\u00ebdh\u00ebnieje t\u00eb mir\u00eb nd\u00ebrmjet an\u00ebtar\u00ebve t\u00eb dy feve.24 <\/sup><\/span><\/span><\/p>\n

\n\t      Faktor\u00ebt politik\u00eb ndikuan, gjithashtu, p\u00ebr t\u00eb rritur trysnin\u00eb e kthimit. Perandoria Otomane n\u00eb luft\u00eb me Venedikun dhe Perandorin\u00eb Austriake,25<\/sup> q\u00eb t\u00eb dyja vende katolike, i shikonte katolik\u00ebt shqiptar\u00eb si kund\u00ebrshtar\u00eb. Me rritjen e shtypjes u rrit edhe fenomeni i kriptokrisht\u00ebrimit. Ky u b\u00eb nj\u00eb problem p\u00ebr klerin katolik dhe p\u00ebr k\u00ebt\u00eb arsye pati shum\u00eb diskutime se si duhej t\u00eb trajtoheshin kriptokrishter\u00ebt: a duhej t’u jepeshin sakramentet atyre apo jo?26<\/sup> Sinode t\u00eb ndrysh\u00ebm provincial\u00eb dhe Kongregacioni Propoganda Fide vendos\u00ebn t\u00eb mos u jepnin kriptokrishter\u00ebve sakramentet.27<\/sup> K\u00ebta t\u00eb fundit, sidomos ata q\u00eb ishin n\u00eb rrethinat e Pej\u00ebs, Gjakov\u00ebs dhe Prizrenit u zem\u00ebruan shum\u00eb nga ky vendim dhe filluan t’i p\u00ebrndjekin katolik\u00ebt m\u00eb shum\u00eb edhe sesa vet\u00eb mysliman\u00ebt.28<\/sup> Aktet e Kuvendit t\u00eb Arb\u00ebrit, i mbajtur n\u00eb 1703, japin t\u00eb dh\u00ebna t\u00eb r\u00ebnd\u00ebsishme p\u00ebr gjendjen fetare t\u00eb Shqip\u00ebris\u00eb s\u00eb Veriut, p\u00ebr shkaqet e kthimit t\u00eb fes\u00eb dhe t\u00eb problemit t\u00eb kriptokrishter\u00ebve.29<\/sup> <\/span><\/span><\/p>\n

\n\t      Kriptokrishter\u00ebt vazhduan t\u00eb gjallojn\u00eb n\u00eb Veri n\u00eb shum\u00eb zona. N\u00eb raportin e kryepeshkopit Pjet\u00ebr Shala t\u00eb vitit 1834 thuhet: \u201cKryepeshkopata e Shkupit ka 732 familje katolike, 5778 shpirtra dhe jan\u00eb shp\u00ebrndar\u00eb 452 kungime. Kryepeshkopata ka 1200 (nj\u00ebmij\u00eb e dyqind) familje kriptokatolike, t\u00eb cil\u00ebve u \u00ebsht\u00eb ndaluar t\u00eb marrin pjes\u00eb n\u00eb sakramentet e shumta, p\u00ebr shkak se ata vet\u00eb ose t\u00eb par\u00ebt e tyre, p\u00ebr t’iu shmangur tatimeve dhe reprezaljeve t\u00eb ndryshme, u detyruan t\u00eb merrnin emra muhamedan\u00eb\u201d.30<\/sup> Nd\u00ebrsa peshkopi i Lezh\u00ebs, Imzot Ivan Topich, shkruante se numri i familjeve kriptokrishtera ishte tre mij\u00eb.31<\/sup> Kur sulltani shpalli lirin\u00eb e besimit n\u00eb reformat e Tanzimatit (1839-1846), disa fshatra n\u00eb veri t\u00eb Shkupit vendos\u00ebn t\u00eb mos rrinin m\u00eb t\u00eb fshehur, por ta shpallnin hapur besimin e tyre t\u00eb krishter\u00eb. P\u00ebr k\u00ebt\u00eb veprim t\u00eb tyre ata u trajtuan mizorisht.32<\/sup> Prania e kriptokrishter\u00ebve n\u00eb zonat p\u00ebrreth Shkupit d\u00ebshmohet n\u00eb vitin 1893 dhe n\u00eb rrethinat e Pej\u00ebs n\u00eb vitin 191133<\/sup> dhe madje n\u00eb Kosov\u00eb edhe n\u00eb dit\u00ebt tona.34<\/sup> <\/span><\/span><\/p>\n

\n\t      Gjithashtu, vlen t\u00eb p\u00ebrmendet rasti i Lur\u00ebs, ku p\u00ebrzierja dhe bashk\u00ebjetesa nd\u00ebrmjet t\u00eb krishter\u00ebve dhe mysliman\u00ebve \u00ebsht\u00eb m\u00eb e dukshme se n\u00eb \u00e7do vend tjet\u00ebr t\u00eb Veriut t\u00eb Shqip\u00ebris\u00eb. Madje, atje ka edhe familje ku nj\u00eb pjes\u00eb \u00ebsht\u00eb e krishter\u00eb dhe pjesa tjet\u00ebr myslimane. Nd\u00ebrmartesat atje jan\u00eb m\u00eb t\u00eb shpeshta se n\u00eb \u00e7do vend tjet\u00ebr t\u00eb Shqip\u00ebris\u00eb. Pothuaj e gjith\u00eb Lura i feston festat e m\u00ebdha t\u00eb t\u00eb krishter\u00ebve dhe t\u00eb mysliman\u00ebve, n\u00eb t\u00eb cilat p\u00ebrfshihen an\u00ebtar\u00ebt e t\u00eb dy besimeve. Shkruajn\u00eb se familja Doci, e p\u00ebrb\u00ebr\u00eb nga 31 an\u00ebtar\u00eb, 14 prej tyre ishin mysliman\u00eb dhe 17 t\u00eb tjer\u00ebt t\u00eb krishter\u00eb, kan\u00eb jetuar me k\u00ebt\u00eb p\u00ebrb\u00ebrje deri n\u00eb 1966.35<\/sup> Familje t\u00eb tilla ka patur shum\u00eb. Ata i kryenin ritet fetare sipas p\u00ebrkat\u00ebsis\u00eb s\u00eb an\u00ebtar\u00ebve. Kjo p\u00ebrbashk\u00ebsi dhe af\u00ebrsi e gjat\u00eb krijoi nj\u00eb toleranc\u00eb dhe mir\u00ebkuptim t\u00eb nd\u00ebrsjellt\u00eb dhe nuk lejonte “huaj\u00ebsimin” e tjetrit. Nj\u00eb faktor i r\u00ebnd\u00ebsish\u00ebm n\u00eb k\u00ebt\u00eb bashk\u00ebjetes\u00eb ishte se zakonet, traditat, etika, psikologjia dhe mentaliteti ishin pothuaj t\u00eb nj\u00ebllojta tek t\u00eb dy p\u00ebrkat\u00ebsit\u00eb fetare. Jo vet\u00ebm n\u00eb Lur\u00eb, por edhe Nikaj e M\u00ebrtur, n\u00eb dioqez\u00ebn e Pultit dhe n\u00eb Selit\u00eb, n\u00eb Bajz\u00eb dhe Bishkash, n\u00eb kryepeshkopat\u00ebn e Durr\u00ebsit, kleri raporton p\u00ebr martesat e p\u00ebrziera edhe n\u00eb fillim t\u00eb shekullit XX.36<\/sup> Po ashtu, edhe n\u00eb Pej\u00eb, Gjakov\u00eb, Drenic\u00eb dhe te shqiptar\u00ebt e Malit t\u00eb Zi37<\/sup> haset e nj\u00ebjta dukuri. Nj\u00eb studim i b\u00ebr\u00eb p\u00ebr popullsin\u00eb e Maqedonis\u00eb Per\u00ebndimore, e cila \u00ebsht\u00eb kryesisht shqiptare, tregon p\u00ebr pranin\u00eb e madhe t\u00eb kriptokrisht\u00ebrimit jo t\u00eb vet\u00ebdijsh\u00ebm. Festa t\u00eb ndryshme p\u00ebrmbajn\u00eb gjurm\u00eb krejt\u00ebsisht t\u00eb dukshme t\u00eb festave t\u00eb krishtera dhe t\u00eb ruajtjes s\u00eb mend\u00ebsis\u00eb dhe etik\u00ebs s\u00eb krishter\u00eb.38<\/sup> Ndon\u00ebse n\u00eb Lur\u00eb ky fenomen \u00ebsht\u00eb m\u00eb i duksh\u00ebm, ai shihet pothuaj n\u00eb t\u00eb gjith\u00eb territorin ku banojn\u00eb shqiptar\u00eb dhe sidomos n\u00eb substratin kulturor t\u00eb t\u00eb gjith\u00eb shqiptar\u00ebve.<\/span><\/span><\/p>\n

\n\tIV<\/span><\/span><\/strong><\/p>\n

\n\t     N\u00eb koh\u00ebn e pushtimit dhe mbas pushtimit turk, Shqip\u00ebria e Jugut dhe e Mesme ishte pothuaj e gjitha e besimit ortodoks, k\u00ebshtu q\u00eb situata ishte pak m\u00eb e ndryshme nga ajo n\u00eb Veri, meqen\u00ebse shumica m\u00eb e madhe e popullsis\u00eb s\u00eb krishter\u00eb n\u00ebn sundimin otoman ishte ortodokse, Mehmeti II, p\u00ebr t\u00eb siguruar p\u00ebrkrahjen e tyre, e shpalli veten mbrojt\u00ebs t\u00eb tyre dhe p\u00ebr k\u00ebt\u00eb q\u00ebllim i dha Patrikut Ekumenik t\u00eb Stambollit t\u00eb gjith\u00eb t\u00eb drejtat q\u00eb kishte patur m\u00eb par\u00eb.39<\/sup> Madje, n\u00eb sistemin turk t\u00eb mileteve, Patriku mori edhe nj\u00eb pjes\u00eb t\u00eb pushtetit temporal mbi ortodoks\u00ebt e perandoris\u00eb.40<\/sup> Duke mos patur ndonj\u00eb frik\u00eb nga nj\u00eb sulm i nj\u00eb fuqie t\u00eb jashtme ortodokse, turqit treguan nj\u00eb toleranc\u00eb relative ndaj t\u00eb krishter\u00ebve ortodoks\u00eb, madje k\u00ebshtu ata mund t\u00eb shfryt\u00ebzoheshin m\u00eb mir\u00eb se “besimtar\u00ebt e v\u00ebrtet\u00eb”.41<\/sup> Por edhe kjo toleranc\u00eb nuk duhet idealizuar. Presioni p\u00ebr t’u kthyer n\u00eb mysliman\u00eb ishte vazhdimisht i pranish\u00ebm, ndon\u00ebse n\u00eb fillim p\u00ebrdorimi i forc\u00ebs p\u00ebr t\u00eb realizuar k\u00ebt\u00eb ishte m\u00eb i kufizuar. N\u00eb shekullin XVI, t\u00eb krishter\u00ebt p\u00ebrb\u00ebnin shumic\u00ebn e popullsis\u00eb n\u00eb t\u00eb gjith\u00eb Jugun e Shqip\u00ebris\u00eb. N\u00eb defterin e botuar nga H. Inalxhik, d\u00ebshmohet se rreth vitit 1510 n\u00eb qarkun e Vlor\u00ebs ishin 1206 familje myslimane dhe 14304 t\u00eb krishtera; n\u00eb qarkun e Gjirokastr\u00ebs vet\u00ebm 53 familje myslimane dhe 12257 t\u00eb krishtera.42<\/sup> I nj\u00ebjti raport duhet t\u00eb ishte n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb Shqip\u00ebris\u00eb s\u00eb Jugut. <\/span><\/span><\/p>\n

\n\t     Presioni p\u00ebr kthim filloi t\u00eb rritet n\u00eb shekullin XVII dhe sidomos mbas luft\u00ebrave ruso-turke t\u00eb shekullit XVIII. Turqit filluan t\u00eb shikonin te popullsia ortodokse nj\u00eb aleat t\u00eb rus\u00ebve dhe i shtuan p\u00ebrpjekjet p\u00ebr kthimin e detyruar.43<\/sup> Dekadenca e perandoris\u00eb dhe korruptimi i pushtetar\u00ebve krahinor\u00eb e shtonte edhe m\u00eb shum\u00eb shtypjen dhe presionin. Mungesa e madhe e prift\u00ebrinjve ishte, gjithashtu, nj\u00eb tjet\u00ebr faktor p\u00ebr kthimin n\u00eb mas\u00eb. Por gjithmon\u00eb arsyeja kryesore ishte keqtrajtimi, diskriminimi dhe tatimi.44<\/sup> K\u00ebshtu q\u00eb, shum\u00eb t\u00eb krishter\u00eb, p\u00ebr t’i shp\u00ebtuar keqtrajtimit dhe taksave, filluan t\u00eb ktheheshin n\u00eb mysliman\u00eb. Kthimi i ortodoks\u00ebve n\u00eb Islamiz\u00ebm mori p\u00ebrmasa t\u00eb m\u00ebdha n\u00eb shekullin XVIII. Procesi i kthimit, ashtu si edhe n\u00eb Veri, bashk\u00eb shoq\u00ebrohej shpesh me at\u00eb t\u00eb kriptokrisht\u00ebrimit. Nj\u00eb prift-murg nga Voskopoja, Nektar T\u00ebrpo (1685?-1732?), m\u00eb von\u00eb igumen n\u00eb manastirin e Ardenic\u00ebs, shkroi nj\u00eb lib\u00ebr t\u00eb titulluar “Nj\u00eb Lib\u00ebr i quajtur Besim”, ku i b\u00ebn thirrje ortodoks\u00ebve t\u00eb Shqip\u00ebris\u00eb q\u00eb t\u00eb ruajn\u00eb besimin e t\u00eb par\u00ebve.45<\/sup> N\u00eb at\u00eb lib\u00ebr At\u00eb Nektar T\u00ebrpo i kund\u00ebrvihet gjithashtu fenomenit t\u00eb kriptokrisht\u00ebrimit. Ai i qorton r\u00ebnd\u00eb t\u00eb gjith\u00eb ata q\u00eb u \u201cjapin f\u00ebmij\u00ebve nj\u00eb em\u00ebr turk (mysliman) p\u00ebr t\u00eb mos paguar taksat\u201d.46<\/sup> P\u00ebr t\u00eb p\u00ebrballuar presionin e taksave t\u00eb v\u00ebna nga turqit, ai i porosit t\u00eb krishter\u00ebt t\u00eb punojn\u00eb m\u00eb shum\u00eb, t\u00eb kursejn\u00eb m\u00eb shum\u00eb, t\u00eb shmangin luksin dhe t\u00eb han\u00eb m\u00eb pak.47<\/sup> Gjithashtu, p\u00ebr At\u00eb Nektarin \u00ebsht\u00eb e papranueshme q\u00eb ata gjat\u00eb dit\u00ebs t\u00eb jen\u00eb si mysliman\u00eb dhe nd\u00ebrkoh\u00eb t\u00eb mbajn\u00eb praktikat e krishtera, t\u00eb b\u00ebjn\u00eb kryqin n\u00eb fsheht\u00ebsi dhe t\u00eb shkojn\u00eb n\u00eb kish\u00eb gjat\u00eb nat\u00ebs. \u201cKryej t\u00eb gjitha detyrimet e tua t\u00eb krishtera haptas, n\u00eb drit\u00ebn e diellit, q\u00eb gjithsecili t\u00eb t\u00eb shoh\u00eb q\u00eb po shkon n\u00eb kish\u00eb, nd\u00ebrsa je akoma gjall\u00eb.\u201d48<\/sup> Nj\u00eb episod nga jeta e At\u00eb Nektar T\u00ebrpos na e sjell m\u00eb t\u00eb gjall\u00eb procesin e dhimbsh\u00ebm t\u00eb kthimit, i cili shkaktonte jo rrall\u00eb trazira dhe grindje, si familjare, ashtu edhe shoq\u00ebrore. Dit\u00ebn e Krishtlindjes t\u00eb vitit 1742, ai po vizitonte fshatin Dragoti n\u00eb krahin\u00ebn e Elbasanit. \u201cDuke hyr\u00eb n\u00eb kish\u00eb tregon ai m\u00eb von\u00eb,- gjeta rreth nj\u00ebqind e nj\u00ebzet gra dhe rreth pes\u00ebmb\u00ebdhjet\u00eb burra. U hidh\u00ebrova shum\u00eb p\u00ebr shkak t\u00eb numrit t\u00eb vog\u00ebl t\u00eb burrave. I kisha pyetur m\u00eb par\u00eb dhe m\u00eb kishin th\u00ebn\u00eb se t\u00eb gjith\u00eb t\u00eb tjer\u00ebt (mjerisht!) ishin b\u00ebr\u00eb mysliman\u00eb. Un\u00eb iu thash\u00eb atyre at\u00eb q\u00eb Per\u00ebndia m\u00eb frym\u00ebzoi t’u thosha.\u201d49<\/sup> I zem\u00ebruar At\u00eb Nektari foli kund\u00ebr Islamit. Mbas sh\u00ebrbesave, disa mysliman\u00eb po prisnin jasht\u00eb dhe, kur ai doli, ata iu sul\u00ebn dhe e rrah\u00ebn pa m\u00ebshir\u00eb, aq shum\u00eb saq\u00eb dora e tij mbeti e d\u00ebmtuar p\u00ebrgjithmon\u00eb. Ai tregon se dhjaku i kish\u00ebs u sul p\u00ebr ta ndihmuar, por t\u00eb gjitha grat\u00eb i dol\u00ebn para dhe nuk e lan\u00eb. At\u00eb Nektari shkruan se ato b\u00ebn\u00eb mir\u00eb, ngaq\u00eb kjo do t\u00eb kishte shkaktuar akoma m\u00eb shum\u00eb trazira n\u00eb fshat. Madje, prifti i devotsh\u00ebm i ndaloi t\u00eb krishter\u00ebt t\u00eb hakmerreshin p\u00ebr k\u00ebt\u00eb. Dhe kjo po ndodhte nd\u00ebrmjet njer\u00ebzish t\u00eb af\u00ebrt.50<\/sup> <\/span><\/span><\/p>\n

\n\t      Nj\u00eb tjet\u00ebr val\u00eb e kthimit ndodhi gjat\u00eb sundimit t\u00eb Ali Pash\u00eb Tepelen\u00ebs. Shum\u00eb fshatra t\u00eb Gjirokastr\u00ebs, Tepelen\u00ebs, P\u00ebrmetit, Vlor\u00ebs e Sarand\u00ebs u kthyen n\u00eb k\u00ebt\u00eb koh\u00eb, sidomos mbas masakr\u00ebs q\u00eb ai b\u00ebri ndaj t\u00eb krishter\u00ebve ortodoks\u00eb n\u00eb Sh\u00ebn Vasil dhe Nivic\u00eb-Bubar, n\u00eb vitin 1798.51<\/sup> Nj\u00eb pjes\u00eb e madhe e k\u00ebtyre fshatrave, t\u00eb kthyer nga frika, e ruajt\u00ebn p\u00ebrs\u00ebri besimin e krishter\u00eb. Gjat\u00eb udh\u00ebtimit t\u00eb tij n\u00ebp\u00ebr Shqip\u00ebri, n\u00eb shekullin XIX, udh\u00ebtari dhe studiuesi francez Ami Bou\u00e9 shkruan p\u00ebr ekzistenc\u00ebn e kriptokrishter\u00ebve n\u00eb krahin\u00ebn e Lab\u00ebris\u00eb t\u00eb cil\u00ebt, ndon\u00ebse mbanin emra mysliman\u00eb, n\u00eb fsheht\u00ebsi ishin ortodoks\u00eb.52<\/sup> N\u00eb Lab\u00ebri, sidomos n\u00eb Dukat, kemi gjithashtu shum\u00eb martesa nd\u00ebrmjet t\u00eb krishter\u00ebve dhe mysliman\u00ebve, gj\u00eb q\u00eb krijonte nj\u00eb lidhje nd\u00ebrmjet tyre dhe e mbante t\u00eb gjall\u00eb vet\u00ebdijen e t\u00eb qenurit t\u00eb krishter\u00eb.53<\/sup> Ndon\u00ebse n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb krahin\u00ebs s\u00eb sip\u00ebrp\u00ebrmendur vet\u00ebdija e t\u00eb qenurit i krishter\u00eb sot pothuajse ka humbur, p\u00ebrs\u00ebri vet\u00ebdija se ishin t\u00eb krishter\u00eb \u00ebsht\u00eb mjaft e fort\u00eb dhe n\u00eb disa raste haset edhe sot nj\u00eb lloj pranimi i Krisht\u00ebrimit.54<\/sup> K\u00ebt\u00eb e tregon fakti se edhe sot ruhen jo vet\u00ebm mbiemra t\u00eb krishter\u00eb, por edhe emra. <\/span><\/span><\/p>\n

\n\t      Kthimi i sip\u00ebrfaqsh\u00ebm nuk kishte krijuar ndryshime t\u00eb m\u00ebdha n\u00eb popullsin\u00eb e Shqip\u00ebris\u00eb s\u00eb Jugut. T\u00eb krishter\u00ebt dhe mysliman\u00ebt nuk dallonin shum\u00eb nga nj\u00ebri-tjetri. Nj\u00eb udh\u00ebtar anglez, C. Hobhouse, i cili e vizitoi Shqip\u00ebrin\u00eb e Jugut s\u00eb bashku me Lord Bajronin, shkruan k\u00ebshtu: \u201cNuk ka dyshim se t\u00eb krishter\u00ebt q\u00eb mund t\u00eb quhen shqiptar\u00eb… jan\u00eb krejt\u00ebsisht t\u00eb padalluesh\u00ebm nga mysliman\u00ebt.\u201d55<\/sup> Islamizimi nuk solli ndryshime t\u00eb r\u00ebnd\u00ebsishme n\u00eb m\u00ebnyr\u00ebn e jetes\u00ebs, n\u00eb zakonet, nd\u00ebrtimet, gjendjen e gruas dhe n\u00eb mend\u00ebsin\u00eb e banor\u00ebve t\u00eb Shqip\u00ebris\u00eb s\u00eb Jugut.56<\/sup> <\/span><\/span><\/p>\n

\n\t      Rasti i Shpatit \u00ebsht\u00eb mjaft i njohur si brenda Shqip\u00ebris\u00eb, ashtu edhe jasht\u00eb saj. Kjo mund t\u00eb d\u00ebshmohet nga literatura e mjaft\u00eb q\u00eb \u00ebsht\u00eb shkruar p\u00ebr k\u00ebt\u00eb, duke filluar nga shekulli XIX.57<\/sup> Fshatar\u00ebt e k\u00ebsaj krahine, p\u00ebr t\u00eb shmangur pagimin e taksave ishin shpallur si mysliman\u00eb dhe po k\u00ebshtu shikoheshin edhe nga autoritetet turke.58<\/sup> Ne nuk e dim\u00eb me sakt\u00ebsi koh\u00ebn se kur k\u00ebto fshatra u b\u00ebn\u00eb kriptokrishter\u00eb, por ka shum\u00eb mund\u00ebsi ndoshta n\u00eb koh\u00ebn e luft\u00ebrave ruso-turke.59<\/sup> Udh\u00ebtarja e d\u00ebgjuar, Edit Durham, shkruan p\u00ebr kriptokrishter\u00ebt e Shpatit: \u201cMal\u00ebsia e Shpatit, n\u00eb af\u00ebrsi t\u00eb Elbasanit, banohet nga nj\u00eb popullsi mal\u00ebsor\u00ebsh t\u00eb cil\u00ebt, n\u00eb shum\u00eb aspekte u ngjasin mal\u00ebsor\u00ebve t\u00eb Veriut dhe q\u00ebndrojn\u00eb pjes\u00ebrisht t\u00eb pavarur. Ata nga t\u00eb krishter\u00ebt shikohen si t\u00eb krishter\u00eb t\u00eb fsheht\u00eb. N\u00eb zon\u00ebn q\u00eb vizitova nuk pash\u00eb asnj\u00eb kish\u00eb apo xhami. Dhe secili kishte dy emra. P\u00ebrball\u00eb nj\u00eb myslimani quhej Sulejman, p\u00ebrball\u00eb nj\u00eb t\u00eb krishteri Kostandin. N\u00eb rast se u k\u00ebrkoheshin taksa, sepse si t\u00eb krishter\u00eb nuk duhej t\u00eb b\u00ebnin sh\u00ebrbimin ushtarak, e refuzonin k\u00ebt\u00eb me arsyetimin se kishin emra mysliman\u00eb dhe nuk kishin kisha. Si pasoj\u00eb, duhet t\u00eb rekrutoheshin n\u00eb ushtri, por at\u00ebher\u00eb ata hiqeshin si t\u00eb krishter\u00eb. Dhe turqit, n\u00eb m\u00eb t\u00eb shumt\u00ebn e rasteve, nuk i trazonin.\u201d60<\/sup> N\u00eb vitin 1846, me dekretimin e liris\u00eb s\u00eb besimit nga sulltani, shpatarak\u00ebt e shpall\u00ebn veten publikisht si t\u00eb krishter\u00eb. Kjo pati p\u00ebr ata pasoja dhe u b\u00ebn\u00eb disa arrestime. Problemi i tyre u zgjidh p\u00ebrfundimisht n\u00eb shpalljen e pavar\u00ebsis\u00eb n\u00eb vitin 1912, kur ata e shpall\u00ebn veten zyrtarisht t\u00eb krishter\u00eb ortodoks\u00eb,61<\/sup> megjith\u00eb p\u00ebrpjekjet q\u00eb ishin b\u00ebr\u00eb p\u00ebr t’i kthyer n\u00eb katolik\u00eb.62<\/sup> <\/span><\/span><\/p>\n

\n\t V<\/span><\/span><\/strong><\/p>\n

\n\t     Nj\u00eb tjet\u00ebr fenomen i r\u00ebnd\u00ebsish\u00ebm p\u00ebr problemin q\u00eb po flasim \u00ebsht\u00eb edhe prania masive e bektashinjve n\u00eb Shqip\u00ebri. N\u00eb asnj\u00eb vend tjet\u00ebr t\u00eb Ballkanit nuk u p\u00ebrhap Bektashizmi si n\u00eb Shqip\u00ebri. Bektashizmi \u00ebsht\u00eb nj\u00eb sekt panteist islam i dal\u00eb nga Islami Shi\u00e1,63<\/sup> i themeluar nga Haxhi Bektashi, nj\u00eb mistik persian, i lindur n\u00eb Nishapur n\u00eb vitin 1248.64<\/sup> I frym\u00ebzuar nga nj\u00eb mistik tjet\u00ebr, Ahmed Jeseviu, ai shkoi dhe u vendos n\u00eb Sulixhe Karayjyk, n\u00eb Azin\u00eb e Vog\u00ebl dhe aty themeloi teqen\u00eb e tij.65<\/sup> E p\u00ebrmend\u00ebm k\u00ebt\u00eb p\u00ebr t\u00eb treguar se trevat dhe doktrinat n\u00eb t\u00eb cilat u mbrujt Haxhi Bektashi, ishin treva ku nd\u00ebrthureshin kontaktet nd\u00ebrmjet Krisht\u00ebrimit, Islamit, Budizmit, Shamanizmit dhe shum\u00eb mbetjeve t\u00eb doktrinave t\u00eb ndryshme mistike e gnostike.66<\/sup> Bektashinjt\u00eb ishin mjaft tolerant\u00eb dhe t\u00eb hapur me jomysliman\u00ebt. Mospasja e nj\u00eb doktrine t\u00eb dogmatizuar e b\u00ebnte t\u00eb leht\u00eb pranimin e t\u00eb tjer\u00ebve dhe nuk nxiste fanatizmin. Pikat e p\u00ebrbashk\u00ebta me Krisht\u00ebrimin e b\u00ebnin at\u00eb si nj\u00eb lloj ure t\u00eb kalimit t\u00eb t\u00eb krishter\u00ebve n\u00eb Islamiz\u00ebm. Nj\u00eb prov\u00eb e k\u00ebsaj \u00ebsht\u00eb edhe lidhja me jeni\u00e7er\u00ebt, t\u00eb cil\u00ebt vinin nga t\u00eb krishter\u00ebt. Afria nd\u00ebrmjet praktikave t\u00eb bektashinjve dhe t\u00eb krishter\u00ebve duhet t\u00eb studiohet akoma m\u00eb shum\u00eb. Kjo do t\u00eb shpjegonte m\u00eb qart\u00eb arsyen e p\u00ebrhapjes s\u00eb Bektashizmit tek ne. Bektashinjt\u00eb kan\u00eb nj\u00eb struktur\u00eb hierarkike t\u00eb ngjashme me t\u00eb krishter\u00ebt: Gjyshi-Peshkopi, Babai-Ati (prifti), Dervishi-Dhjaku. Ndarja n\u00eb gjyshata \u00ebsht\u00eb e nj\u00ebjt\u00eb me ndarjen n\u00eb peshkopata (gjysh-gjyshat\u00eb, peshkop-peshkopat\u00eb). Ata kan\u00eb nj\u00eb lloj mirosje (krezmimi) q\u00eb b\u00ebhej me uj\u00eb tr\u00ebndafili; nj\u00eb kungat\u00eb me ver\u00eb, buk\u00eb dhe djath\u00eb; nj\u00eb lloj rr\u00ebfim-pendim i shoq\u00ebruar me nj\u00eb lloj urate ndjese dhe di\u00e7ka t\u00eb ngjashme me shkish\u00ebrimin.67<\/sup> Gjithashtu, bektashinjt\u00eb ishin m\u00eb liberal\u00eb me ndalimet kuranore, si pirja e alkoolit dhe mbajtja e ramazanit. T\u00eb krishter\u00ebt duhej t\u00eb ndjeheshin m\u00eb familjar\u00eb duke pranuar Bektashizmin, sepse edhe nuk hynin n\u00eb konflikt me Islamizmin zyrtar, dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, mund t\u00eb mbanin shum\u00eb nga praktikat e tyre. Po ashtu, prania e ikonave, nderimi i shum\u00eb shenjtor\u00ebve ortodoks\u00eb,68<\/sup> ndon\u00ebse shpesh me emra t\u00eb tjer\u00eb, mund t\u00eb ishte p\u00ebr t\u00eb krishter\u00ebt, deri n\u00eb nj\u00eb far\u00eb mase, nj\u00eb qet\u00ebsim p\u00ebr nd\u00ebrgjegjen e tyre. <\/span><\/span><\/p>\n

\n\t      Sipas tradit\u00ebs bektashiane, p\u00ebrhapja e tyre n\u00eb Shqip\u00ebri fillon n\u00eb shekullin XV, por dokumenti i par\u00eb historik p\u00ebr ekzistenc\u00ebn e nj\u00eb teqeje (ajo e Kanin\u00ebs) vjen n\u00eb shekullin XVII.69<\/sup> Nj\u00eb p\u00ebrhapje t\u00eb madhe Bektashizmi, sidomos n\u00eb Jugun e Shqip\u00ebris\u00eb dhe n\u00eb Kruj\u00eb, pati n\u00eb koh\u00ebn e Ali Pash\u00eb Tepelen\u00ebs, i cili ishte edhe vet\u00eb bektashi. N\u00eb Veri, ai u luftua shum\u00eb nga Bushatllinjt\u00eb, t\u00eb cil\u00ebt i shikonin dervish\u00ebt bektashinj si agjent\u00eb t\u00eb Ali Pash\u00ebs. T\u00eb ndjekur nga Turqia, ata e b\u00ebn\u00eb Shqip\u00ebrin\u00eb qendr\u00ebn e tyre.70<\/sup> P\u00ebrsa i p\u00ebrket numrit t\u00eb tyre nuk ka statistika t\u00eb sakta, por n\u00eb vitin 1933, kryegjyshi Sali Niazi Dedej, n\u00eb nj\u00eb bised\u00eb me studiuesin e njohur t\u00eb Bektashizmit, J.K Birge, tha se ata ishin n\u00eb Shqip\u00ebri rreth 200.000, nj\u00eb num\u00ebr i madh p\u00ebr popullsin\u00eb e at\u00ebhershme shqiptare, rreth 20% e popullsis\u00eb. 71<\/sup><\/span><\/span><\/p>\n

\n\tVI<\/span><\/span><\/strong><\/p>\n

\n\t     N\u00eb procesin e islamizimit para shqiptar\u00ebve nuk ishin shtruar alternativa radikale. Si\u00e7 e kemi theksuar m\u00eb sip\u00ebr, pranimi i Islamit nuk erdhi kryesisht si rezultat i nj\u00eb bindjeje t\u00eb brendshme dhe autoritetet turke shpesh mjaftoheshin vet\u00ebm me nj\u00eb pohim t\u00eb jasht\u00ebm. K\u00ebshtu q\u00eb besimi i ri, q\u00eb ishte m\u00eb shum\u00eb i imponuar, nuk u ngul thell\u00eb dhe nuk solli ndryshim t\u00eb madh kulturor, etik dhe psikologjik n\u00eb m\u00ebnyr\u00ebn e t\u00eb jetuarit dhe t\u00eb t\u00eb menduarit, ndon\u00ebse nuk mund t\u00eb p\u00ebrjashtohen disa ndryshime, q\u00eb ishin t\u00eb pashmangshme. <\/span><\/span><\/p>\n

\n\t     Ndon\u00ebse p\u00ebr k\u00ebt\u00eb duhen b\u00ebr\u00eb studime edhe m\u00eb t\u00eb holl\u00ebsishme, p\u00ebrs\u00ebri ne kemi shum\u00eb fakte p\u00ebr ta mb\u00ebshtetur k\u00ebt\u00eb. Nd\u00ebrmjet krahinave t\u00eb Sulit dhe Himar\u00ebs s\u00eb krishter\u00eb dhe Lab\u00ebris\u00eb apo Skraparit (ku kriptokrisht\u00ebrimi dhe Bektashizmi ishin t\u00eb pranish\u00ebm) nuk kishte ndryshime rr\u00ebnj\u00ebsore. Kjo mund t\u00eb thuhet edhe p\u00ebr Mirdit\u00ebn dhe Matin, Puk\u00ebn dhe Dibr\u00ebn etj. Shqiptar\u00ebt e kthyer n\u00eb Islamiz\u00ebm ruajt\u00ebn shum\u00eb nga besimi dhe etika e tyre e m\u00ebparshme e krishter\u00eb, ngaq\u00eb ato ishin rr\u00ebnjosur thell\u00eb dhe vazhdonin p\u00ebrs\u00ebri t\u00eb ndikonin n\u00eb jet\u00ebn dhe zakonet e tyre. Monogamia mbeti p\u00ebrs\u00ebri; rrall\u00eb mund t\u00eb kishte ndonj\u00eb bigami dhe pothuaj kurr\u00eb poligami, p\u00ebr arsye se ajo shihej si di\u00e7ka jo etikisht e rregullt. Ndon\u00ebse mentaliteti shqiptar u ndikua nga fatalizmi lindor, p\u00ebrs\u00ebri u ruajt individualiteti psikologjik dhe ideja dhe d\u00ebshira e p\u00ebrpjekjes p\u00ebr ndryshime. <\/span><\/span><\/p>\n

\n\t      Ne e dim\u00eb nga historia se pranimi i vullnetsh\u00ebm i nj\u00eb feje tjet\u00ebr shoq\u00ebrohet me nj\u00eb ndryshim radikal social-kulturor. Shum\u00eb popuj, para dhe mbas Krisht\u00ebrimit, paraqiten krejt\u00ebsisht t\u00eb ndrysh\u00ebm. E nj\u00ebjta gj\u00eb ka ndodhur edhe me popujt q\u00eb p\u00ebrqafuan fe t\u00eb tjera. Nd\u00ebrsa n\u00eb Shqip\u00ebri, megjith\u00eb ndryshimet q\u00eb solli kthimi n\u00eb mas\u00eb n\u00eb Islamiz\u00ebm, i cili krijoi nj\u00eb ndarje fetare nd\u00ebrmjet shqiptar\u00ebve dhe d\u00ebmtoi deri diku unitetin kulturor, p\u00ebrs\u00ebri nuk u b\u00eb nj\u00eb huaj\u00ebsim i plot\u00eb nd\u00ebrmjet tyre. Kjo shpjegohet me shkaqet q\u00eb kemi shtjelluar gjat\u00eb k\u00ebtij artikulli: kthimi i sip\u00ebrfaqsh\u00ebm, lidhja e gjakut nd\u00ebrmjet styre, nd\u00ebrmartesat, festimi i p\u00ebrbashk\u00ebt i disa dit\u00ebve t\u00eb sh\u00ebnuara fetare,73<\/sup> kriptokrisht\u00ebrimi dhe prania e bektashinjve etj. K\u00ebto ishin jo vet\u00ebm nj\u00eb penges\u00eb p\u00ebr mosshp\u00ebrthimin e fanatizmit, por edhe p\u00ebr moskrijimin e ndryshimeve rr\u00ebnj\u00ebsore dhe dy nd\u00ebrgjegjeve kulturore krejt\u00ebsisht t\u00eb ndryshme?<\/span> <\/span><\/span><\/p>\n

\n\t______________________<\/span><\/span><\/p>\n

\n\t   1. Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, Balkan Cultural Studies, Columbia University Press, New York, 1980, f.223.
\n\t   2. T. W. Arnold, The preaching of Islam: A History of the Propagation of Muslim Faith, London, 1935, f. 201.
\n\t   3. F. W. Hasluck, Christianity and Islam under the Sultans, Oxford, 1929, II v\u00ebllime, v\u00ebll. 1 fq.70.
\n\t   4. Apostolos E. Vakalopoulou, Historia tou neou hellenismou, Thesaloniki, 1961, 1, f.134-135.
\n\t   5. R. M. Dawkins, \u201cThe Cripto-Christians of Turky\u201d, Byzantion, VIII (1933), f.251-256; R. L. N. Michel, \u201cA Muslim-Christian Sect in Cyprus\u201d, The Nineteenth Century, London, LXIIl, f.255, 753-754; J. Hackett, A History of the Orthodox Church of Cyprus, London, 1901, f.182-183, 533; Nikolaou P. Andrioti, Kryptokristioniki Philologia, Thesaloniki, 1953, f.11-12; Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.244, 247-248.
\n\t   6. Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.248-249.
\n\t   7. Ibid., f.233-251.
\n\t  8. Halil Inalcik, ”Timariotes chr\u00e9tiens en Albanie au XV-e siecle” (Suret-i defter-i, sancak-i arvanid Defteri i Sanxhakut t\u00eb Shqip\u00ebris\u00eb), Mitteilungen des Osterreichischen Staatsarchivs, IV, 1952, f. 120-131. Ky defter u zbulua nga historiani turk, Halil Inalxhik n\u00eb Arkivat Komb\u00ebtare Turke. Aty p\u00ebrmbahen timaret e Shqip\u00ebris\u00eb s\u00eb Jugut dhe t\u00eb Mesme. Shih gjithashtu, Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.241-247.
\n\t   9. Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.241.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>10. T. W. Arnold, Preaching of Islam, f.185.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>11. Petrika Th\u00ebngjilli, Renta Feudale dhe evoluimi i saj ne Vise Shqiptare (XVll-XVlll), Sht\u00ebpia Botuese e Librit Universitar, Tiran\u00eb, 1990, kryesisht f.71-78. Shih gjithashtu Historia e Shqip\u00ebris\u00eb, v\u00ebllimi I, Tiran\u00eb, 1958, Botim i USHT, Instituti i Historis\u00eb dhe Gjuh\u00ebsis\u00eb, f.350-368.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>12. Roberto Moroco dela Roka, Komb\u00ebsia dhe Feja n\u00eb Shqip\u00ebri (1920-1924), Sht\u00ebpia Botuese “Elena Gjika”, Tirana, 1994, f.24.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>13. Ibid, f.180-182; 429-450.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>
\n\t   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>14. Fulvio Cordognano, S.J., Geografia ecclesiastica dell’Albania (Dagli ultimi delle anni del secolo XVI alla met\u00e0 del secolo XVII), Orientalia Christiana, VoI. XXXIV.-4, Num. 99. Decembri 1934, f.231-232.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>15. Petrika Th\u00ebngjilli, Renta Feudale dhe evoluimi i saj n\u00eb Vise Shqiptare (XVll-XVlll), f.96.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>16. I. Zamputi, Relacione mbi Gjendjen e Shqip\u00ebris\u00eb s\u00eb Veriut dhe t\u00eb Mesme n\u00eb shekullin XVll, II V\u00ebllime, Tiran\u00eb, 1965, V\u00ebll. I, f.145.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>17. Ibid., f.445.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>18. Ibid., v\u00ebll.II, f.441.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>19. P. Vin\u00e7ens Malaj, Kuvendi i Arb\u00ebnit 1703, Ulqin-Tuz, 1999, f.86
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>20. Shih Mark Krasniqi, Gjurm\u00eb e Gjurmime, Tiran\u00eb, 1982, f.124; Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.244; Gjergj Gj. Gashi, Martir\u00ebt shqiptar\u00eb gjat\u00eb viteve 1846-1848, f. 46-47; P. Vin\u00e7ens Malaj, Kuvendi i Arb\u00ebnit 1703;  f.85.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>21. Taksa q\u00eb paguanin fshatar\u00ebt jomysliman\u00eb. N\u00ebse dikush b\u00ebhej mysliman, at\u00ebher\u00eb ai nuk e paguante ispenxh\u00ebn. Shih Petrika Th\u00ebngjilli, vep. cit., f.71-78.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>22. Ibid., f.95-118, 217.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>23. Shukri Rrahimi; Vilajeti i Kosov\u00ebs n\u00eb vitet 1878-1919, Prishtin\u00eb, 1969, f.23.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>24. Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.242; shih gjithashtu I. Zamputi, Relacione mbi Gjendjen e Shqip\u00ebris\u00eb s\u00eb Veriut dhe t\u00eb Mesme n\u00eb Shekullin XVll, II V\u00ebllime.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>25. Hyacinthe Hecquard, Histoire et description de la Haute Albanie ou Gh\u00e9garie, Paris, 1858, f.472-475.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>26. Ibid., f.483, Shih gjithashtu Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.242-243.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>27. Kapitulli 3 i Dekreteve t\u00eb Sinodit Provincial (Kuvendi i Arb\u00ebnit 1703) merret me problemin e kriptokrishter\u00ebve, duke shpallur q\u00eb atyre nuk u duhen dh\u00ebn\u00eb sakramentet. Me problemin e kriptokrishter\u00ebve u morr edhe Koncili i Dyt\u00eb dhe i Tret\u00eb Shqiptar, respektivisht i vitit 1871 dhe i vitit 1895 (Shih P. Vin\u00e7ens Malaj, Kuvendi i Arb\u00ebnit 1703, f.114, 130).
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>28. Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.242.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>29. Shih P. Vin\u00e7ens Malaj, Kuvendi i Arb\u00ebnit 1703, f.114-134.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>30. Cituar n\u00eb Gjergj Gj. Gashi, Martir\u00ebt shqiptar\u00eb gjat\u00eb viteve 1846-1848, Drita, 1994, f.49.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>31. Ibid., f.50.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>32. Gjergj Gj. Gashi, Martir\u00ebt shqiptar\u00eb gjat\u00eb viteve 1846-1848; Shih gjithashtu Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.245.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>33. F. Cordignano, L’Albania attraverso l’opera e gli scritti di un grande missionario italiano, il P. Domenico Passi, S.I. (1847-1914) Roma, 1933-34, II, 134; Vin\u00e7ens Prenushi, Kang\u00eb popullore geg\u00ebnishte, Sarajev\u00eb, 1911, f.l0.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>34. P. Vin\u00e7ens Malaj, Kuvendi i Arb\u00ebnit 1703, f.130.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>35. Prof. Dr. Mark Tirta, \u201cLura n\u00eb Tradit\u00eb e Harmoni Besimi\u201d, Urt\u00ebsia, revist\u00eb Fetaro Shoq\u00ebrore Artistike, Botim i Komunitetit Bektashian, Nr.24, Shtator 2000, f.44-46; shih gjithashtu, Gjergj Gashi, Vatikani dhe Arb\u00ebria (1700-1922), Onufri, Tiran\u00eb, 1998, f.429.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>36. Gjergj Gashi, Vatikani dhe Arb\u00ebria (1700-1922), f.267.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>37. Mark Krasniqi, Gjurm\u00eb e Gjurmime, f.124.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>38. Edibe Selimi-Osmani, Rite e besime popullore n\u00eb viset e Tetov\u00ebs dhe t\u00eb Gostivarit, Shkup, 1997.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>39. Th. H. Papadhopulos, Studies and Documents relating to the history of the Greek Church and people under Turkish domination, Brussels, 1952, f.17.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>40. T. W. Arnold, vep. cit., f.145-46; Th. H. Papadhopulos, vep. cit., f.10.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>41. F. W. Hasluck, Christianity and Islam under the Sultans, v\u00ebll. II, f.469.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>42. Stavro Skendi, Religion in Albania during the Ottoman Rule, Balkan Cultural Studies, Columbia University Press, New York, 1980, f.157, shih sh\u00ebnimin 40.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>43. T. W. Arnold, vep. cit., f.1I5.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>44. Petrika Th\u00ebngjilli, Renta Feudale dhe evoluimi i saj n\u00eb Vise Shqiptare (XVII-XVlll), f.71-78, 96.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>45. G. Valetas, Ho Armatomenos Logos, Athina, 1971. Nj\u00eb version i redaktuar i librit t\u00eb Terpos p\u00ebrb\u00ebn pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb k\u00ebtij studimi t\u00eb Valetas. Shih gjithashtu, E. Kurila, \u201cGrigor Gjirokastriti\u201d, Theologjia 2, 1933, 45-56.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>46. G. Valetas, Ho Armatomenos Logos, f.121-122,
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>47. Ibid., f.135.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>48. Ibid., f.121-122.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>49. Ibid., f.127.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>50. Ibid., f.127-128.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>51. G. Rem\u00e9rand, Ali de T\u00e9b\u00e9len, Pacha de Janina (1744-1822), Paris, 1928, f.55.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>52. Ami Bou\u00e9, La Turquie d’Europe, Paris, v. 3, f.407-408.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>53. P. Aravantinos, Kronografia Epiru, v. 1, 1856, f.246, sh\u00ebnimi I.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>54. Nuk b\u00ebhet fjal\u00eb p\u00ebr ndonj\u00eb kthim t\u00eb sot\u00ebm, por p\u00ebr ruajtjen e vet\u00ebdijes s\u00eb t\u00eb qenurit i krishter\u00eb, pa ndjer\u00eb nevoj\u00ebn e kthimit, por vet\u00ebm t\u00eb shpalljes.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>55. J. C. Hobhouse, Travels in Albania, London, 1855, f.138\u2022140.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>56. Emin Riza, Nd\u00ebrtimet fshatare n\u00eb Lab\u00ebri, Tiran\u00eb, 1984, f.11-12. 
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>57. Johann C. von Hahn, Albanisische Studien, Viena, 1853, I, 18; Sp. Aravintinou, Kronografia tis Epiru, Athina, 1957, II, 160; Megali Heleniki Enciklopedia, XV, 296; Konstandin Skenderi; Historia tis arkeas ke sinkronu Moskopoleos, Athina, 1928, f.80-85; Stavro Skendi, Religion in Albania during the Ottoman Rule dhe Crypto-Christianity in the Balkan Area under the Ottomans, f.245:247; Selim Islami dhe Kristo Frash\u00ebri, Historia e Shqip\u00ebris\u00eb, Tirana, 1959, I, f.382-383; dhe shum\u00eb e shum\u00eb t\u00eb tjer\u00eb.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>58. Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.246.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>59. Ibid.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>60. Cituar n\u00eb Roberto Moroco dela Roka, Komb\u00ebsia dhe Feja n\u00eb Shqip\u00ebri (1920-1924), f.24.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>61. Stavro Skendi, Crypto-Christianity in the Balkan Area under the Ottomans, f.247.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>62. Gjergj Gashi, Vatikani dhe Arb\u00ebria (1700-1922), f.435. Shih gjithashtu, Stavro Sken\u00e7li, Crypto Christianity in the Balkan Area under the Ottomans, f.247.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>63. Baba Rexhepi, Misticizma Islame dhe Bektashizma, Waldon Press, Inc., New York, 1970, f.139-140.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>64. Ibid., f.105, 103-140.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>65. Shenjti mbi Gur, Botime “Urt\u00ebsia”, Tiran\u00eb, 2000, f.l7-61.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>66. J. K. Birge, The Bektashi Order of Dervishes, Hartford, 1937, f.22-33; Shih gjithashtu, M. Hasluck, \u201cThe Non-Comformist Moslems of Albania\u201d, Contemporary Review, May, 1925, f.599-606; Stavro Skendi, Rellgion in Albania during the Ottoman Rule f.160-162 dhe Crypto-Christianity in the Balkan Area under the Ottomans, f.249-250; Shih gjithashtu: Frances Trix, Spiritual discourse: learning with an Islamic master (Conduct and Communication Series,). Philadelphia: University of Pennsylvania Press, 1993.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>67 J. K. Birge, The Bektashi Order of Dervishes, f. 125 e v.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>68.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span> <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>Sh\u00ebn Harallambi, identifikimi i jet\u00ebs s\u00eb Sh\u00ebn Spiridhonit me at\u00eb t\u00eb Sari Salltikut, Sh\u00ebn Kolli – Hajdar Baba; Sh\u00ebn Kozmai – \u00c7oban Baba etj.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>69.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span> <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>Stavro Skendi, Religion in Albania during the Ottoman Rule f.160.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>70.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span> <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>J. K. Birge, The Bektashi Order of Dervishes, f.84-85.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>71.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span> <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>Ibid. f.15.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>72.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span> <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>T. Zavalani, Historia e Shqipnis, Drini Publication LTD, London, 1957, v\u00ebll. I, f.231.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>73.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span> <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>P\u00ebrve\u00e7 festave t\u00eb m\u00ebdha fetare, edhe shum\u00eb shenjtor\u00eb si: Sh\u00ebn Gjergji, Sh\u00ebn M\u00ebhilli, Sh\u00ebn Nikolla, Sh\u00ebn Joan Vladimiri, Sh\u00ebn Vlashi, Sh\u00ebn Naumi etj., nderoheshin nga an\u00ebtar\u00ebt e t\u00eb dy besimeve dhe kishat e manastiret kushtuar k\u00ebtyre shenjtor\u00ebve ishin vende t\u00eb p\u00ebrbashk\u00ebta pelegrinazhi.
\n\t<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>   <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>74. Stavro Skendi, Religion in Albania during the Ottoman Rule, f.162.<\/span>
\n\t    <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

“Kriptokrisht\u00ebrimi n\u00eb Shqip\u00ebri – Nj\u00eb v\u00ebshtrimi i shkurt\u00ebr historik    dhe roli i tij i r\u00ebnd\u00ebsish\u00ebm n\u00eb substratin kulturor t\u00eb shqiptar\u00ebve”,    shkruar nga Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsi Joan Pelushi,  botuar n\u00eb revist\u00ebn \u201cTempulli\u201d (revist\u00eb periodike kulturore), nr. 6, Kor\u00e7\u00eb, 2002. I      P\u00ebr fenomenin e Kriptokrisht\u00ebrimit jan\u00eb b\u00ebr\u00eb shum\u00eb pak studime n\u00eb Ballkan1 dhe akoma m\u00eb pak n\u00eb Shqip\u00ebri, ndon\u00ebse Shqip\u00ebria ka qen\u00eb nj\u00eb<\/p>\n","protected":false},"author":0,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"pagelayer_contact_templates":[],"_pagelayer_content":"","inline_featured_image":false,"fifu_image_url":"","fifu_image_alt":"","footnotes":""},"categories":[249],"tags":[],"class_list":["post-2002","post","type-post","status-publish","format-standard","hentry","category-matriale-historike"],"acf":[],"yoast_head":"\nKriptokrisht\u00ebrimi n\u00eb Shqip\u00ebri - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/orthodoxalbania.org\/2020\/2012\/09\/13\/kriptokrishterimi-ne-shqiperi\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kriptokrisht\u00ebrimi n\u00eb Shqip\u00ebri - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"“Kriptokrisht\u00ebrimi n\u00eb Shqip\u00ebri – Nj\u00eb v\u00ebshtrimi i shkurt\u00ebr historik    dhe roli i tij i r\u00ebnd\u00ebsish\u00ebm n\u00eb substratin kulturor t\u00eb shqiptar\u00ebve”,    shkruar nga Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsi Joan Pelushi,  botuar n\u00eb revist\u00ebn \u201cTempulli\u201d (revist\u00eb periodike kulturore), nr. 6, Kor\u00e7\u00eb, 2002. I      P\u00ebr fenomenin e Kriptokrisht\u00ebrimit jan\u00eb b\u00ebr\u00eb shum\u00eb pak studime n\u00eb Ballkan1 dhe akoma m\u00eb pak n\u00eb Shqip\u00ebri, ndon\u00ebse Shqip\u00ebria ka qen\u00eb nj\u00eb\" \/>\n<meta property=\"og:url\" content=\"https:\/\/orthodoxalbania.org\/2020\/2012\/09\/13\/kriptokrishterimi-ne-shqiperi\/\" \/>\n<meta property=\"og:site_name\" content=\"Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/koash1991\" \/>\n<meta property=\"article:published_time\" content=\"2012-09-13T09:48:58+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2015-03-23T21:06:03+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/orthodoxalbania.org\/2020\/wp-content\/uploads\/2021\/02\/LogoLastALb-200.png\" \/>\n\t<meta property=\"og:image:width\" content=\"200\" \/>\n\t<meta property=\"og:image:height\" content=\"172\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data1\" content=\"34 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/09\/13\/kriptokrishterimi-ne-shqiperi\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/09\/13\/kriptokrishterimi-ne-shqiperi\/\"},\"author\":{\"name\":\"\",\"@id\":\"\"},\"headline\":\"Kriptokrisht\u00ebrimi n\u00eb Shqip\u00ebri\",\"datePublished\":\"2012-09-13T09:48:58+00:00\",\"dateModified\":\"2015-03-23T21:06:03+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/09\/13\/kriptokrishterimi-ne-shqiperi\/\"},\"wordCount\":6871,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#organization\"},\"articleSection\":[\"Materiale Historike\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/09\/13\/kriptokrishterimi-ne-shqiperi\/\",\"url\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/09\/13\/kriptokrishterimi-ne-shqiperi\/\",\"name\":\"Kriptokrisht\u00ebrimi n\u00eb Shqip\u00ebri - 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