En:ROLI I FISNIKËRISË SHQIPTARE NË ZHVILLIMIN

ROLE IN THE DEVELOPMENT OF ALBANIAN nobility

Neha Krasniqi

Three basic reasons have prompted me to deal with this subject: first, is that the Albanian nobility played crucial and irreplaceable role in the Islamic cultural developments in the Albanian lands, almost throughout the Ottoman period, namely until the end of the third decade century. Century, but its role was not given the deserved place in science, the second is the attitude of scientific institutions anashkalues established, which held against the Albanian cultural heritage in a spirit of Islam, generally. This attitude has depleted much that part of the cultural heritage.

Although the role of the Albanian nobility in the country's cultural development has not been treated previously as a separate topic, however, published works, which bring information to some extent sufficient for this topic. Here will highlight the contributions of researchers: H. Kaleshi [1], E. Flora [2], K. Ash [3], S. Rizaj [4], V. Buharaja [5] J. Rexhepagiq [6], F. Duke [7], H. Bush [8], N. Krasniqi [9], M. Asimov [10], R. Vërmica [11], M. Kiel [12] etc.. From the selected literature is distinguish Turkish encyclopedias, such as the Sami Kamus-ul'a'lam, Sicill-i Osman Mehmed Süreyyas, Islam ansiklopedisi, Türk ansiklopedisi, biographies of poets and biobibliografitë (tezkiretu'ş-rated) Authors Sehi, Latifi, Salim, Riza, let the, Kënali-Zade Hasan Çelebi, Mehmed Tahir Bursallë, Ali Emiri others, Seyahatnamen of Evliya Çelebi, the work of E. H. Ayverdit: "Work of Ottoman architecture in Europe, as well as four vilayets sallnamet Albanian, which provide valuable information. Important information sources for this topic, we had the collection of oriental manuscripts National and University Library of Kosovo, as well as collections of oriental manuscripts of special libraries and family in Kosovo and abroad. Ottoman penetration in the Albanian lands, which began eight decades of XIV century, and installing the Ottoman government in these lands during subsequent decades, created the conditions for a range of processes, which are closely related to ethnic and historical development of the Albanians. Confirmation of vassalage to a noble verse Albanians against Ottoman sultans and the beginning of acceptance of Islam from them and their subordinates, had paved the way for more rapid integration into the social life of the Ottoman Empire. System called "Ghulam-i mir" was to allow boys Albanian nobility, as a separate stratum and formed in the period paraosmane, to educate the most important institution in "Enderun-i Humajun" where staff prepare for higher administrative functions of state. A considerable number of Albanians have finished schooling humaju Enderun-i, or in other educational institutions have achieved positions Ottoman and various military and administrative, including the position of the Sadr-i a'zamit, (Prime Minister of the Ottoman State). They and especially their descendants, then, became the country's leading layer and the leading provider of Islamic culture shartuesit Albanian lands. According to data we have, from among the Albanian people have come up 39 prime ministers, 14 admirals, nine ministers of finance, 3 sheyh'ul-Islamic, many vizier, pashas, beglerë, sanxhakbeglerë, valinjë, myteselimë, mir-i miranë as and about 400 poets and writers of many myderrizë, myftilerë, kadilerë, naibë, and others. Some ethnic Albanian door, as Skurajt, Mahmut-begollët, Vlorajt, Aslan-pashallitë, Sinan-stroke, Bushatllinjët, Kurt-stroke, Bargjinollët, Hoxhollët, Rrotllat, Recep-stroke, Gjinollët, Toptanët, Biçakçinjtë, Tepelenasit etc.., won the right to inherit family of post office and the state ranks high, exercising power, almost, various autonomous administrative unit within the space of ethnic Albanians. These big doors had all the features and the role of a genuine Albanian notables. Precisely in these doors are vital to elaborate ideas historical fate of the Albanian people. The role and contribution of the Albanian nobility in the development of culture and Islamic civilization among Albanians has been comprehensive, diversified and crucial for these developments. He has appeared on the following points: 1. Kasabash have established a new range, introducing the spirit of oriental Islamic urbanism. 2. Have established a range of religious institutions, cultural, educational, përpunohej, created and cultivated the Albanian culture and Islamic spirit from spreading it. 3. Have supported and encouraged scholars, writers and artists. Among the most important kasabatë Albanian local nobility established are: Korça, Kavaja, Gjakova, Kacanik, Tirana, Peqini, Zinova, etc. Rogova. Korça kasabasë status has gained after construction and the objects of Iljaz vakufimit Mirahorit Bay in 1495. Iljaz Bey also known as Koxha Mirahor, was born in Panarit [13]. As a Christian child named Ilo, got devshirme, when Sultan Murad II entered into Albania. And was educated in Enderun aftësua-i Humajun in Edirne was the metropolis of the Ottoman Empire. After school he had a sensational career. For a time he served as an officer of the body of janissary. Gained fame as a brave warrior, especially in the fight to take Constantinople by Sultan Mehmet II, the 1453. For skills that showed the sultan bey promoted. Iljaz Bey has been in some vilayets Ottoman vali. In the years 1460-65 he has been vali of Ioannina [14]. At the time of Sultan Mehmet Fateh arrived Mirahorit position. Mirahori Koxha years old has spent the South, where he died in 1500-501. Is buried in the mosque near his tyrben built. Iljaz do Mirahori the South except the mosque has also built a madrasah, a Imarat (kitchen which fed the poor free of charge) [15], a masjid to tarikatit halveti, some stores that made up the deal, which was the most beautiful in Albania. It is built with carved stones with iron qepena on both sides of the River Morava [16]. Iljaz in South Bey has also built a Hamam. Iljaz adornment Bey Mosque and livid cover is made of his successor, Mehmet Bey in 1572. Kavaja has managed to promote kasaba in 1561 after the Old Mosque building and other facilities by Ali Haydar Bey. Kavaja Kubelije Mosque built successor Ali Haydar Bey, Kaplan Pasha, in 1735 [17]. Kavaja noble door also had prominent poets, each of them has been "Tevfik" Kavaja. "Tevfik" Kavaja has built, in 1817, clock-tower (clock tower) very nice Kavaja [18]. The lessons continued in Shkodra and Tirana, where, among others, has mastered very well and stilistikën poetics. He died in 1260 H. / 1844, leaving a collection of poetry .. There are well known poetic creativity poets Kavaja neighboring cities, which prove poems Nazir (mock). Gjakova kasabasë status of objects that has built and donated Sylejman Hadim-aga, a village of the district of Gjakova Guskë. He in 1003 H. / 1594 has donated a mosque, the mosque known as Hadum, a mekteb (school), a library, a muvakit-eat (subject to the measurement of setting time and calendar with the help of kuadranteve astrolabike), a Hamam, a inn and several stores. For maintenance of these facilities, he then asked the Sultan to join his vakëfit a range of land and income sulltanore found them to be used for maintenance of facilities and payment of personnel working with these objects. The development of education and culture in Djakovica during the Ottoman period can not be assumed without Kurtpasha family contribution. Sucker of this family have built almost all objects of worship and Islamic culture in Gjakova. I first saw this noble door was Kurt Pasha, the Ujvarit muhafiz in 1663. His son, Hasan Pasha, has been an active participant in the Austro-Turkish wars. In 1694, Hasan Pasha was mytesarrif of Shkodra. Over twenty descendants of Kurt Pasha, have reached the rank pasha. Some of them were distinguished as supporting cultural and educational developments in Gjakova. Mahmud Pasha, the son of Hasan Pasha, has built the mosque and in the center of Djakovica mektebin that bears his name. Murad Pasha, the son of Adam Pasha (d. circa 1748) has built and donated Medresenë Kingdom and Great tekke saadinjve in Gjakova [19]. These two items have been the most important cultural institutions, educational Gjakova. The first Myderriz Great Medresenë Murad Pasha in Gjakova, was Yvejs Efendi from Shkodra. While the first Shehi Great Tekke was Axhiza Sylejman Baba, is from Shkodra [20]. Murad Pasha's father, Adam Pasha, in those years, there has been some sanxhaqe mytesarrif in Albanian. In 1694 there were mytesarrif of Ohrid, in 1696 mytesarrif of Manchester, in 1697 again mytesarrif Ohrid, and in 1699, when Baba comes in Gjakova Axhiza, Adem Pasha Shkodra was mytesarrif [21]. Baba Sheikh Sulayman Axhiza in Gjakova has come in 1699 and started raising spiritual activity and measures to spread tarikatit Saad, Tariq this, until then papranishëm Albanian lands. Murad Pasha built facilities that have special cultural significance and religious education. Great tekke Murad Pasha was built in 1714, as confirmed by a tarih Axhiza Baba (kronogram) on his couch [22]. While her vakufimi and other facilities built Murad Pasha, was made in 1732. Axhiza Baba, in his couch has dedicated a poem praise Gjakova Mehmet Pasha, from which we understand it, in 1717, supports Mehmet Pasha Gjakova has participated in the fight against the Venetians that was developed in Ulcinj [23]. Axhiza Baba died in Prizren in 1747-48. Murad Pasha was true matches of scholars and intellectuals of the time. He himself has been learned man and pen, which confirm that manuscripts are preserved in several collections in Pristina, Gjakova and Sarajevo. From the door came Kurtpashëve noble scholars and poets, such as Sejfedin Pasha, the son of Ali Pasha Gegës (d. 1790); Ahmed Kurd Pasha (d. 1827) and Mustafa Pasha (son of Sejfedin Pasha). Sejfedin first stroke has built a mosque which is called the Mosque of Sefës. Even ladies Sofa and Hanka, which have been the door noble, have built a mosque in Gjakova. Kacanik has kasabasë status in 1003 H. / 1594 when Koxha Sinan Pasha, the son Ali Beg, born in Topojan to Luma, and built the mosque there, a Hamam, a school, a Imarat and two inns. Sinan Pasha during the period 1580-1596 has occupied the position of vizier-azamit five times. Sinan Pasha gave a range of profitable items: 12 stores in Skopje, a Hamam in Pristina, and other real estate in several villages in Skopje, in some villages in Kosovo, in the river, in southern Albania, in Ulcinj, and elsewhere [24]. Even his son, Mehmed Pasha Kaçaniku (d. 1605) established a series of temple. In 1601 he set up a mosque in Skopje. Also in Skopje, and built a school. Mehmed Pasha Kaçaniku has built a library and a small mosque in Skopje [25]. The titles of library books, has recorded in vakufname. If this vakif has also built a mosque and a school in Gostivar, and their maintenance has a karavansaraj vakufuar and a Hamam in Gostivar. Tirana has acquired the status of objects thanks kasabasë has built and donated Bargjini Sulejman Pasha from the village of Mullet [26]. He was killed before the war in H. 1o24 / 1614, has built mosque, which was known as the Old Mosque, a Hamam, a Imarat, a bakery and its Saraj. Bargjini Sulejman Pasha was the master of pen and sword. He has written poems in three languages of the Islamic Orient: in Arabic, Persian and osmanisht. In his poems, Sulayman Pasha has used poetic nickname "Halimi" has the meaning "Gracious", "the Merciful" [27]. In the poems of "Halim" Tiranans reflect magnanimity, gentleness and exquisite virtuosity. As with its mosque, whose construction has designed himself and has supervise, [28], has promoted a style authentic Albanian mosque. The son of Sulayman "Halimi" Bargjini Pasha, Ahmet Pasha, built in 1633 minarenë mosque and a nearby spring [29]. Son Ahmet Pasha, Ibrahim Pasha Bargjini and son, Kahraman Beg, who were long engaged in Bushatllinjëve insurgent movements, as a supporter, but also as friends of their family. (Lady of Mahmud Pasha Bushati was the daughter of Ibrahim Pasha Bargjini, later Bushat daughter of Ibrahim Pasha Ahmet Pasha married Bargjini II). Ibrahim Pasha Bargjini was imprisoned by the Ottoman authorities and, later, was executed in prison Jedi-strainer, in 1788, on the pretext that the prison has communicated its msheftas with the groom, Kara Mahmud Pasha, promulgated by the Sultan and fermanli surrounded the Castle of Shkodra [30]. Role in cultural developments in Tirana and beyond have played descendant of the founder of this city from the female line. Molla Mehmet Bey in 1208 H. / 1793 laid the foundation of the most beautiful mosque of Tirana, which today is known as the Hajj Ed'hem Bey Mosque. So he took the name because Apple Mehmet Bey failed to finish its construction was alive until after his death in 1223 H. / 1808, son, Hajji Beg Ed'hem, completed its construction and decoration h./1820 in 1236. This data set contains the inscription on its external portal. Author of this inscription is Ymer Mustafa Haji Kashari, who, in his poetic creativity, using the pseudonym "Suzi", not the Turkish poet Ahmed "Suzi" by Sivasi, as assumes M. Kiel [31]. The other is an inscription engraved on the inner portal of the mosque. Author of this inscription is the poet, scholar and teacher tiranas Alltiparmak Ibrahim Efendi, who, in his poetic creativity, using the pseudonym "Muznib", not "a seed famine", he wrote K. Ash [32]. Ibrahim "Muznib" Alltiparmak Efendi was the son of Haji teacher Edhem Bey, Ali Riza Bey, born in 1832 [33]. After building the mosque's minaret, the sofas and then the interior and exterior decoration of its Ed'hem Haji Beg built clock tower and a madrasa. Year of completion of construction of the clock tower h./1822 1238, has recorded krutan poet Shaban "Hulusi" Toptani Bey (d. 1833) in a poem with kronogram përhajruese, which has dedicated his Ed'hem Hadji Bey [34 ]. We have not found anywhere in the building of Hajj Ed'hem Bey Medrese, but can assume that its construction will not go later than year 1825. Ed'hem Haji Bey (1783-1848) has been quite prolific poet. There are two nicknames used poetic: "shaheed" and "Vefaji. I belonged to the Bektashi tarikatit, not him kaderi as K. says Ash [35]. He, even after leaving Tirana, close to ten years (1808-1818) stayed in the dergjahun Karaağaç of Mustafa Fatih Baba Bektashi, where he served as postneshin (Baba) of this dergjahu [36]. A sofa Ed'hem Hadji Bey is located in Istanbul University Library, with the number of signatures Ty 1017. In Tirana, have lived and acted and shaykhs kaderi three poets who have made at that time. They are Recep Sees "Lisani, Selim sees" Halimi "and Hasan" Hadim "Tirana. Recep sees "Lisani Tirana (1670-1789), was distinguished poet sees and Tirana. The father called Dervish Kubati, since it has been understood surname originating from the village of Cuba. Lived and acted in Tirana, where the full seventy years spent in post Shehi of tarikatit kaderi [37]. He died in Tirana at the age of 119 years in 1789 [38]. In his literary creativity sees Rexhepi signed with the poetic name "Lisani. He has been one sees very knowledgeable and up. Selim sees "Halimi" Tirana (1793-1853) was born in Tirana. Yunus sees is the son and grandson of Shaykh Efendi Recep "Lisani" Efendi. Initial lessons I took home, then learned from his father. While teaching high and special field of tesavufit, continued in Debar, the renowned scholar and kaderi Shehu, Osman Efendi Sheh Dibra. Once he got out hilafetnamen (see diploma) and put hërkën (Shehi cloak), returned to Tirana. After his father's death, in 1831, sees Selim "Halimi" took his post. This post he has held 23 consecutive years, until he died in 1853. Is buried in the kaderive tyrben Tekke near Tirana. Selim sees "Halimi" Tirana had solid knowledge in the field of fiqh (right sharia). I possessed the three oriental languages: Arabic, Persian and Ottoman. He has written poetry in these three languages, but tarihi (poetry jetëshkrimore) in Persian language, which is devoted to his grandfather, Shaykh Recep "Lisani" Efendi, is a clear testimony to what he had this high level language and literature oriental poetics generally. Besides numerous poems left in oriental languages, Sheh Selim "Halimi" has also made some commentary on the works of popular mystic-philosophical, as is the work of Abdul-Kader Gjejlaniut "Tuhfetu'l-gajb. Commentary of this work was completed in 1242 H./1826. [39] For this scholar and a poet, data jetëshkrimore tiranas interest brings poet Said Efendi, son of Haji Ymer "Suzi" Kashar, with mersijen (elegjinë) Selim Sheh dedicated the death. [40] Hasan "Hadim Tirana (d. 1805) has been seeing and poet kaderive masjids literature. He was born in Tirana where he attended school. Special instruction in the field of spiritual ascension tesavufit and received by the scholar and the greatest gnostiku asj tiranas of time, sees Abduselam Tirana (d. in 1776), known to attribute the high "Shejhu'l-Islamic." [41 ] Hasan "Hadim Tirana from this famous scholar took also sees hilafetnamen to kaderi. He had established a hanikah (masjid) in Tirana, where supporters gathered kaderi order, who teach and educate in the spirit of this order. After an activity on quadragenarian, died in Tirana in 1805 and is buried in his tyrben near hanikahit [42]. He has written many poems of mystic-philosophical character of the three oriental languages. Peqini has managed to promote thanks kasaba objects that has built and donated Peqini Abdurrahman Pasha, from the village Çicul (d. 1687). Abdurrahman Pasha in 1666 has built a mosque, a Hamam, seven springs, inns, shops, bridges etc.. Abdurrahman Pasha has been a relative of Hoxha Hasan Pasha-Zade. In 1669 became the janissary aga. In 1674 won the rank and position valiut vezirllëkut Baghdad. From there, I went to Egypt 1679, and in 1681 was appointed vali of Bosnia. In 1682 was muhafiz (commander) of the fortress of Kamenica, and in 1684 became the Budimit vali. In 1685 was commander of the Ottoman army in Hungary and, in the same year, went vali in Halep. In 1686 he went vali in Budima, for the second time and there, on August 26, 1687, was killed in the war, at age 80. He, in addition to the temple which left Rovers, has also reconstructed the Ma'ruf tyrben-i Kerhit in Baghdad [43]. From this door have come prominent social activists and cultural, as Jafar "Sadik" I saw Peqini (d. 1834). Jafar Pasha was born in the Rovers, this town that, then, fall under the jurisdiction of vilayet Shkodra. He comes from a noble family peqinase, which played a primary role in the establishment and development of this town. Xhaferi father, Sulayman Pasha Peqini (vd.1820) was one of the country's authorities. Forefather of Xhaferi Peqini Abdurrahman Pasha (vd.1687), built and a range of important objects, which gave Peqin features and the status of a town. First lessons, Xhaferi got home, and continued studies in the South. In Shkodra, Shkodra myderisi took lessons from renowned, Myrteza "Safi" Efendi, as well as other scholars Shkodra [44]. After the death of his father, Xhaferi return to Rovers, where, in 1821, was named mydyr (prefect) of this town. Administrative skills, but also military, which showed Xhaferi, after a year, won the rank vizier. In 1827, Jafar Pasha was appointed mytesarrif of Maçinit (now Dobrudja in Romania) in 1829 was appointed governor of Inebahtit (Lepanto) and, in the same year was appointed vali of Karlli-ilit. In the wars that took place then the Karlli Vilayet-ilit, Jafar Pasha took part and showed rare military skill [45]. In 1833 he moved to Istanbul where he was received in audience of Sultan Mahmud II [46]. The following year (1834), Jafar Pasha died. Jafar Pasha in his writings has used poetic nickname "Sadik." A gazelle of Sadiku is published by his first biographer, Ali Emiri. Otherwise, his literary works remained in manuscript and stored in the popular library (Millet Kütüphanesi) in Istanbul. It is summarized in a sofa in which the poetry of Ja'far find "Sadik" Pasha written during the rule of three Ottoman sultans: the Selim III (1789-1807), of Mustafa IV (1807-1808) and Mahmud II (1808-1839). [47] Jafar Pasha was a poet, but also a distinguished designer, was a man determined, educated and noble. Pikasnin him best human attributes. Peqinas famous poet was the brother of Jafar Sadik Pasha, Ibrahim Fehmi Bey Peqini (d. 1853). Biobibliografët and authors of various literary anthologies Ottoman provide little information about this poet, even confuse with any other person. Besides these kasabave (cities) that was mentioned above, there were other settlements that have achieved the status of kasabave, but, for various reasons, they have not seen a progressive development and, over time, have lost this status. These settlements have been Zinova Rogova Opoja and the region. Zinova kasabasë status of construction and has won thanks to Mehmet vakufimeve Kukli-Beg. Kukli-Beg was one of the most important Albanian legatorët. With facilities has raised, has helped many developing Islamic culture among Albanians in Prizren Sanjak and beyond. From his vakufnameja, legalized in 1538, in Prizren, we see that he has vakufuar these items: 2 mosques, 1 Masjid, a masjid, 3 hammams, 14 karavansaraje, 167 stores, 1 bridge, 2 wells, 16 stone milling, Akce 50,000 silver, many parcels of land, such as vineyards, orchard, meadows, mountains, etc.. Of these, the Zinovë kasabanë Opoja has vakëfuar: 1 school, a mosque, a Masjid, a karavansaraj, a Hamam and a spring [48]. Rogova kasabasë status has reached the generosity of her son Hasan Pasha Jemishçiu ("Perimtari"), sadriazam (prime minister) of the Ottoman Empire from 22 July 1601 until 4 October 1603, when it was announced and executed fermanli by the sultan. Hasan Pasha in Rogova a bridge originally built in 987 H. / 1579 [49], then, in 989 H / 1581 has built mosque which stands today. In addition, Hasan Pasha in Rogova has built a Hamam, a Imarat, a caravan-Sarajevo several springs and shops. Also, from this period has left his tower, known as the Tower of Hassan Aga. Hasan Pasha has left temple in Prizren and Djakovica. Extremely important contribution to cultural development has given the noble door Bushati Shkodra, especially starting from Mehmet Pasha Elder here, or by established institutions of education and culture, or even being taken himself with literary creativity [50]. Madrasas of the neck, built by Mehmet Pasha Elder, has been particularly important institution for education and cultural development of the Sandzak of Shkodra and beyond. Myderrizi the first who has taught in the madrasas is Murteza "Safi" Shkodra (d. after 1775), son of Murteza "Raxhi" Shkodra. By tradition known as effendi Myrteza Shoshi [51], has been leading myderrizi, the master poet of poets and Patriarchy mufti of Shkodra. As the distinguished scholar shkodran was, Mehmed Pasha Elder entrusted the education and upbringing of their children. Thus, teacher and principal Ibrahim "Halili" Pasha, who Murteza "Safi" Shkodra. Ibrahim Pasha the art of literature and poetics taught by the distinguished poet of his time. [52] This brilliant scholar and eloquent poet, with the death of Mehmed Pasha Elder, devoted a tarih (poetry jetëshkrimore) from whose kronovargu del year 1189 H / 1775, which shows the year of his death [53]. Murteza "Safi" Shkodra scholars issued a constellation of poets, who, then, gave important input boost cultural development, education and social development, in particular the Patriarchy of Shkodra. His particular contribution is to promote love for art and literature to his students. But here we distinguish Ibrahim Halil Pasha Shkodra and Jafar Sadiq Pasha Peqin. Efendi Murteza personality of the highest virtues adorn could have a high intellectual of his time. The echo of his fame had reached to sulltanor yard. Therefore he has been invited by Shejhu'l-Islam of the Ottoman Empire to visit and, in that case, it is expected also in the audience of the Sultan. [54] Mehmed Pasha Elder has also built other facilities. From them are mentioning the Lead Mosque, built in 1773, and the first public library which was known as the Library of Vakëfit. Important cultural objects has also built Kara - Mahmud Pasha. Madrasas of the Library Bazaar and the Grand Mosque are his buildings. With literary creativity by the door noble receive: Ibrahim Pasha, with the literary name "Halili" (d. 1809), Mehmed Pasha, named literary "Asaf" (1768-1802) and Mustafa Pasha, named literary "Sheriff" ( 1797-1860). Sons of Mustafa Pasha: Mahmoud "Hamdi" Pasha, born in Shkodra 1824 and Hasan "Haki" Pasha, born in Shkodra in 1826. These are proven talented poets and deep. Of these we would point out Mehmed "Asaf" Pasha Shkodra (1768-1802). In his writings, Mehmed Pasha was signed with the poetic name "Asaf". Mehmed "Asaf" Pasha has been established scholar, writer and poet literary form with talent and exquisite artistic taste. Thus, Asaf Mehmed Pasha was the image of the poet, intellectual and pushtetarit of time [55]. Asaf fellow poets to Mehmed Pasha, went to his office and read their poems. With scholars and, especially, in literary writing in Persian, Asaf Mehmed Pasha exchange letters with anecdotes in verse. One of them was a scholar and poet from Shkodra Mesut Demir Kamber, who, according to Emir Ali, was a poet Saibit ranking [56] and Nabiut [57]. Mesut Kanberi of Asaf Mehmed Pasha had sent a short poem in Persian, requesting him fetfave summary Ali Efendi. [58] A gentle gentlemen, who stood out in Prizren for the contribution that gave the advancement of cultural life, establishing and making institutions, was famous family Rrotlla, Nange descent from the village of Luma, which in Prizren had ruled over a century, the beginning of the century. XVIII to the end of the fourth decade of the nineteenth century. The first of this family was Zajmi Salih, who, after having demonstrated capabilities in the fight of Crete, in 1667, saw sadriazami Ahmet Fadil-Qypërliun had donated a zeamet. Salih Zaimi left two sons: Mahmud and Mehmed, who have no information if they had some position or not. But his nephew, Salih Pasha, son of Mahmud, in 1747 won the rank of Pasha and appointed sanxhakbe of Prizren. This position he held until 1749/50. After his sanxhekbejlerë Prizren came to his sons, Emrullah Pasha (Pasha was killed by the Shkodra 1774) and Ismail Pasha (sanxhakbeg of Prizren in 1785 / 86 years). This position, then, the children had received Emrullah Pasha, Tahir Pasha 1794/95 and Rustem Pasha (1800). Later this position had reached the sons of Tahir Pasha, Said Pasha (1805-1815), Mahmud Pasha (1819-1836) and Emin Pasha, who was nominated for the second time sanxhakbe of Prizren in 1842 (d. 1843) [59]. From buildings that have made them, but we distinguish: Tahir saw Rotlla, according to his vakufnames, a copy of which we have in hand, in 1794 donated 120,000 Akce and a mill with two stones near Prizren Nashec building maintenance pesëdhomëshe Medrese, which was built by Mehmet Pasha Mosque. Mahmud Pasha Rrotlla has built three mosques in Prizren: one at the Castle in 1828, another in nightingales-door and the third in Hoca Mahala in 1833. Mahmud Pasha built, also, a madrasah between 1806-1831, the Clock Tower in 1816. From a clock tower built in Orahovac (1791) and Mamushë (1815). Other son Tahir Pasha, Emin Pasha (d. 1843) in Prizren has built a mosque (1831) and established a madrasah, whose construction was completed in 1855-56, after the death of its founder. Myderrizi first of Emin Pasha Medrese was Mehmet Tahir efediu, relatives of Emin Pasha Rrotllës. Mahmut noble door-of Peja begollëve also helped develop cultural and Sanjak Peja Dukagjin. The vast majority of religious and cultural education in Pec were built and donated by them. This door has given over 20 Pashas, among them the Prime Minister Receive Hysejn Pasha who, in the position of prime minister of the Ottoman Empire, has come twice during the years 1622-1623. Take Hysejn Pasha mosque built in Pec Lead, a Hamam and an inn. Madrasas of the Old and the Old Library are built by members of this noble family. Kara Hysejn Pasha, the son Mahmud Pasha, has built a mosque in Pec. Ahraman Pasha has built a school (mejtep). Gjinolli noble family has made a significant contribution to the development of culture in Pristina. Gjinolli Yasar Pasha (d. 1840), in 1834 has built a mosque, among the most beautiful in Kosovo in terms of decorations. Artistic decoration of this mosque is similar to that of Hajj Ed'hem Bey in Tirana and the Mosque of Tetovo Multicoloured. Abdurrahman Pasha, the son of Yasar Pasha, in 1869 has built Ruzhdijen (lower secondary school). After burning in 1881, it has rebuilt the children of Abdurrahman Pasha: Ziya Bey Pristina, Danish Ali Fuad Bey and Pasha. A door Albanian noble who has played an important role in the development of Islamic culture in spirit is that of Recep Pasha Tetovo. There was the son of a Dervish Shale. This noble family, from the beginning of the century. XVIII helped culture and education. Harabati Baba Bektashi Tekke of Tetovo was rebuilt by Koxha Recep Pasha in 1780, when Pasha was promoted. In that year, he decided to Harabati mbivarror inscription Baba in 1790 and has built there a spring. Masterpiece of Abdurrahman Pasha's Castle of Tetovo. From this have emerged more noble door pashas, but also well-known poets. Mehmet Akif Pasha (1822-1893), then his son, Rashit Salih Pasha (1846-1920), have left a flourishing poetic creativity. Abdurrahman Pasha Tetovo, along with his brothers, held under the authority of his province from Prizren to Stip. Took part in the insurgent movement against the central Albanian Pashas Osman of the 30s century. XIX. In early 1834 Tetovo Abdurrahman Pasha was summoned to Istanbul from not turned on. Largest madrasa in Berat was built spouses Ajshe Kaden and Sali Bey in the last decades of the century. XVII. [60] Pashas of Portland, especially Velabishti Ismail Pasha and Ahmed Pasha Kurd, have helped cultural life. For the former, it is known that Albanian has also written poetry and has been Nezim matches of Portland, the most important representative of Albanian literature alhamiado. Libohova noble door, known as the family of Aslan Pashallinjëve of Ioannina, has contributed to the country's cultural development. Zylfikar Aga is the builder and donor Bajrakli between Pazar Mosque of Ioannina, before the year 1583 [61]. Aslan Pasha, sanzhakbe of Ioannina, in 1615 built the Castle of Ioannina his magnificent mosque [62]. Aslan Pasha II, son of Mustafa Pasha and bridegroom Begolli Mahmut Pasha of Pec, built bazaar Ioannina. He has governed since 1702 in Ioannina to 1740 [63]. Libohova, by the end of the century. XVII, took the features of a city. It is very important to note that Albanian women Door noble, had made a valuable contribution to the development of culture during the Ottoman period. Dervish Khadija from Tirana has a special place among Albanian women that contributed to cultural development. It is the first woman who created the Albanian poetry alhamiado [64]. It also has built a small mosque where, later, became the look of this teqeje tarikatit Kaderi. This is the first and perhaps the only one in our history, an Albanian woman to hold the position of Shehi. Zejnep HANMI in Tirana has built a mosque. Fatma HANMI has built a chapel in a village of Portland. Koxha HANMI has built a mosque in Durres. Ajshe Hatuna has built a Masjid in Elbasan. Rabie Hatuna daughter of Mustafa Efendi, has built a mosque and a zaviyes in Elbasan. What Elbasan, is known Nazireshës Mosque. Hatixhe Hatuna has built a mosque in the neighborhood of Shkodra, Hanifa Hatuna also has built a Masjid in Shkodra, Fatima Sherife HANMI neck has built mosque in Shkoder, which then her husband, Mustafa Pasha Shkodra, has revived. Gylfem Hatuna has built a mosque in Pec. Sofa and Hanka sisters have built a mosque in Gjakova. In Pristina, also two ladies have a mosque built by recognized names Hatunije Mosque and Mosque Kadrije. Shehzad HANMI, the daughter of Mehmet Tahir Pasha Rrotllës from Prizren, has built a mosque at Gnjilane in 1835. Hysni HANMI has built the most beautiful mosque in Tetovo. Ajshe Hatuna in 1596 has built a mosque in Tetovo. Also in Tetovo, Mensure HANMI has built a Hamam.

P s f r n d i m was During the Ottoman period in Albania, the Albanian nobility was boost cultural developments. It has built and donated a number of madrasas, libraries, mosques and teqesh, and a range of economic facilities, commercial and utility. With income trading realize economic facilities, mirëmbaheshin cultural institutions, educational and religious and paid staff working in these institutions. All these institutions of various objects, in this period, up from top to bottom according vakëfit system. As a result of the massive Islamization of Albanians, in the century. 18 have a more intensive development of cultural life in the country. This was accompanied by more intense use of Albanian language in literary and religious life, which has given a new quality of Albanian cultural life. The role of the Albanian nobility at this time gets greater weight and larger dimensions. Relatively wide network of mektebeve that are open even in rural areas with Muslim Albanian population, and the opening of madrasas across all cities and kasabatë the country, leading us to conclude that education and upbringing of the Albanian community of the Islamic faith in this period, has experienced an enviable masivizim the circumstances of that time. This masivizim has escalated, especially in the eighteenth century, primarily thanks to the contribution of the Albanian nobility in building educational and cultural institutions. Also, based on the curriculum of local madrasa, in this period, and at very high professional and intellectual development of teachers (myderrizëve) who teach in them, which is reflected in their works left in manuscript, we arrive at Another conclusion: these madrasas have been the nursery of religious and academic intelligentsia of the time. In these madrasas are copied, commented created numerous works, various fields and disciplines of scientific, literary and religious, which expect to be studied by historians, cultural historians, linguists, theologians, and especially by orientalists. Saved from the collections of manuscripts, it appears that a considerable part of them is the result of intellectual Albanian nobility, while another part important of these manuscripts have been owned by the nobility. Albanian nobility, along with active participation in political life and governance of the country, has always had a special role to ensure domestic order, peace, security and so keep people awake in the sense of self and confidence in its forces, both played a key role in the cultural development of the country. Throughout the period of Ottoman rule, the Albanian nobility, has generously supported the knowledge and art and cultivated taste exquisite sensitiveness and madhërishmen.

Resume During the Ottoman Era, New Families Many distinguished Skuraj Such as, Mahmud-Begolli, Vloraj, Aslan-Pashalli, Sinan-Pashalli, Bushatlli, Kurt-Pashalli, Bargjinolli, Hoxholli, Rrotlla, Recep-Pashalli, Gjinolli, Toptani Biçakçi, Tepelana, etc., inherited the family right of holding Offices and Positions in high state through exercising their Levels, Almost, poëer Autonomous administrative units in Different Ethnic Inside New Landsat. The crucial ideas for the fate of the New People Were Developed and shaped in and by Those family. Those Families had all the characteristics and roles of Authentic New nobility. Besides their active Participation in the day-to-day Political Life and the governance of the country with a particular role on securing peace, order and security Other issues of the country, the New nobility played a role in the cultural Significant Development of the country as well. The role and contribution of the New nobility Towards the Development of the Islamic Culture and Civilization among the Albanians Was Comprehensive, Exclusive and decisive. That Was roles expressed in the following four points: 1. Established broke several New kasabas, Such as Korca, Kavaja, Gjakova, Kacanik, Tirana, FC, Zinova, Rogova, etc., Broke through Which Established a new era of Islamic urbanization; 2. Broke several religious built, Cultural and Educational Institutions, Such as madrasahs, libraries, mosques and tekkies, Which Were Centers Where the Islamic culture, say the New Better or culture with the Islamic influence, Was Created, Developed, cultivated, and further learnt Distributed. To this end, there Were several New Women nobility for their distinguished contribution Towards the Establishment of Those abovementioned Institutions; 3. Were broke active in the Cultural life by participating in Literary, Scientific and religious creation, and. 4. Broke supported and encouraged the people knoëledgeable, Writers and Artists. Whole During the period of the Ottoman Empire, the New nobility greatly supported the arts and Knowledge, in general, as well as cultivated the keys for the Beauty and the Magnificent.


 * The paper is extended version of the kumtesës read the Second International Symposium "Culture and Islamic Civilization in the Balkans" (Tirana, 5 to 7 December 2003).

[1] Hasan Kalesija: Najstariji vakufski document was Jugoslaviji arapskom us jeziku = Documents vakufevet oldest in Yugoslavia in Arabic, Prishtina 1972; Hasan Kalesija, Ismail Eren: Prizrenac Mahmud Pasa-Rotul, njegove zadužbine of vakufnama, In: antiquities VI-VII of Kosovo, Prishtina 1973; Ozergin Kemal, Hasan Kaleshi, Ismail Eren: Kitabeleri Prizren, In: VII Vakıflar Dergisi, Ankara 1968. (Hasan Kaleshi): monuments of Islamic architecture and oriental manuscripts. In: Kosovo once today, Belgrade 1973, f.467-478. [2] Eqrem Bey Vlora: Memoirs, New York: Home of the book and communication, 2001; Ekrem Vlora: Kanina Castle: [the magazine separa Shejzat], Rome, 1961.

[3] Christo Frashëri: History of Tirana, Vëll.I, New York: Toena 2004. [4] Skender Rizaj: Kosovo over the centuries XV, XVI and XVII, Pristina: Renaissance 1982. [5] Vexhi Buharaja: Turkish-Arabic Inscriptions in Albania (manuscript, preserved in the Archive of the Institute of History) Tirana, 1980. [6] Yasar Rexhepagiq: Školstvo of Prosveta Kosovu us: Od XVIII Kraja will stoleca 1918. building. Prishtina, 1974; Yasar Rexhepagiqi: dervishes and tekkes. Bot. Second, Peja: Dukagjini, 2003. [7] Ferit Duka: Berat in Ottoman times (XVI-XVIII century). Tirana 2001. [8] Hamdi Bush: Shkodra and Mote. The South Vëllmi 1998: Volume II 1999 South. ; Hamdi Bush: Bushatllinjtë. / Equipped with notes and a supplement from Nexhmi Bush. South 2003 [9] Neha Krasniqi: Two important genealogical documents. in: "Knowledge of Islam", no. 59, Prishtina 1994; Neha Krasniqi: Chronicle (Menakib) of Tahir Efendi, an important resource for the history of culture in Prizren during the Turkish-Ottoman. In: Islamic Education, nr.57, Prishtina 1995; Neha Krasniqi: Mehmet Kuklibegu - legatori more deserving of economic and cultural-educational Opoja the XVI century. In: Pen, No. 1. Prizren 1995; Neha Krasniqi: Pashas Bushatlinj contribution of Shkodra in the field of culture. In: Fourth International Seminar "Shkodra in centuries", Volume I. South 2002. [10] Muxhait Asimov: Osmanska epigraphic Kosovu of Metohiji us. (Doctoral dissertation manuscript). Prishtina 1995. [11] Raif Vırmica: Ottoman Kosova'da Mimari Eserleri. Ankara 1999. [12] Machiel Kiel: Ottoman architecture in Albania 1385-1912. Istanbul 1990. [13] N. D. N. : Korca and kadundet district. South 1923, p. 35. [14] p. Poaty 60. [15] Mehmed Süreyya: Sicill-i Osmani 3, Istanbul 1996, p. 796. [16] N.D.N.: Korca and villages of the district, f. 36: 43. [17] Machiel Kiel: Ottoman architecture in Albania 1385-1912. Istanbul 1990, p. 158. Under Mehmed Syrejasë, Kaplan Pasha with the rank mirimiran was muhafiz of Vlora. (Sixhill-i Osmani 3, f.867). [18] Ali Emiri, ibid; Machiel Kiel, Ottoman Architecture in Albania 1385-1912, Istanbul: Research Centre for Islamic History, Art and Culture, 1990, p. 155. [19] Neha Krasniqi, Two important genealogical documents, In: Knowledge Isalame, no. 59, Prishtina 1994, p. 14. [20] It is implausible hypothesis that stems from Baba Axhiza Bushatllinjëve family. [21] Mehmet Süreyya: Sicill-i Osman 1, Istanbul 1996, p. 141. [22] In the copy of the Divan of Baba that is stored in Axhiza Teqe sees Bani in Djakovica, f.118-119, is epigraphic poetry which the author has dedicated builders of Great Tekke, Murad Pasha. Date of its construction comes from kronogrami: "Allah gani" which according to the calculation gives the year 1126 H. ebxhedike which is equivalent to the year 1714 according to BC. [23] Divani the Axhiza babes, which are preserved in the Manuscript Collection of the National and University Library of Kosovo, p. 43-44. [24] Hasan Kaleshi: Najstariji vakufski document was Jugoslaviji arapskom us jeziku = Documents vakufevet oldest in Yugoslavia in Arabic, Prishtina 1972, p. 274, 328. [25] Hasan Kalesija, Mehmed Mehmedovski: Tri vakufnami Kacanik us Mehmed Pasa. Skopje 1955, p. 15: 33.

[26] Ali Emiri: Ottoman Vilayeti Işkodara Şairleri, In: Istanbul, Mil-let Kütüphanesi, Trh. 1190, p. 20. [27] Ali Emiri. Ibid. [28] Ali Emiri. Ibid. [29] O. Myderizi: City of Tirana. / Reprint / Tirana 1998, p. 43. [30] Mehmed Süreyya: Sicill-i Osmani 3, Istanbul 1996, p. 772; Ahmed Cevdet Pasa: Tarih-i Cevdet, cild 4, Istanbul 1973, p. 138-139. [31] Machiel Kiel. Ibid p. 257. [32] Christo Frashëri. Ibid p. 187. [33] Ali Emiri. Ibid, p. 33. When biobibliografi and Turkish bibliofili vilayet viztoi Ali Emir of Shkodra in the quality of financial inspector in 1896, Ali Riza Bey had given him biographical information for 12 poets and krutanë tiranas. Ali Riza Bey was retired at that time being the Kazasë Kajmekam Kavaja [34] Ali Emiri. Ibid, p. 28. [35] Christo Frashëri. Ibid p. 243. [36] Baba Rexhepi: Islamic Mysticism and Bektashizma. New York 1970, p. 343-345; Ali Emiri. F.28 Ibid. [37] Ali Emiri, Işkodra ... Acts. of cit. fl. 21. [38] Demetrius S. Shuteriqi, Albanian writings in the years 1332-1850, Pristina: Renaissance, 1978, p. 145. [39] Ali Emiri, Işkodra vilayeti ... Acts. of cit. fl. 23. [40] Ibid, fl. 22. [41] For the position and role of shejhu'l-Islam in the Muslim community in general and the Ottoman Empire in particular, see the thesis: Institution-Islam shejhu'l shejhu'l-Islamic Ottomans and Albanians, the "Islamic Knowledge "no. 50, Pristina, 1993, p. 24-26. [42] Ali Emiri, Işkodra vilayeti ... Acts. of cit. fl. 25. [43] Mehmed Süreyya: Sicill-i Osman 1, Istanbul 1996, p. 95. [44] Ibnülemin Mahmud Kemal inal, Son Türk Şairleri Assyrians, cuz 9, Istanbul: matbaası Maarif, 1940, p. 1559. [45] Mehmed Süreyya, Sicilli Osmani Who are 2, Istanbul, 1996, f.383. [46] Istanbul Kütüphaneleri Türkçe Yazma Divanlar Catalogue, IV Who are, fasikul I, II, f.129. [47] Istanbul Kütüphaneleri Türkçe Yazma ... Acts. Cit. f. 130. [48] Neha Krasniqi: Mehmet Kuklibegu - legatori more deserving of economic and cultural-educational Opoja the XVI century. In: Pen, No. 1. Prizren 1995 [49] The inscription of the bridge of Hasan Pasha "Perimtarit" has gjetue Mr. Shaqir Shala, author of The Chronicle of Rogovës. He brought me a fotokpje the inscription to read and to translate. Information about the contents of the inscription here is presented for the first time. Kronogrami respectively inscription contains three verses written in Ottoman language sulus. The author of well-known Albanian poet kronogramit Valihi, otherwise the author of kronogramit that Hasan Pasha Mosque in Rogova. The content of kronogramit is as follows: "Hasan Aga ayan Aynı kim-i şahınşahı Oldi Makbule Cihan. Bina-Ola to the sebīl müberā son cisr muşedded Erkan yaptı. Valīhi dedi onun için tarih: Hey aceb cisr metin'ül-Bunyan. " The numerical value of 987 kronostikut is showing in the construction of the bridge hixhrijan calendar year 1579 and responds to the AD. The significance of this kronogrami is: The same generous Hasan Aga, who became the king of kings acceptable to the world. To Reconstruct the road crossing the river, has a reinforced bridge columns. Valihi for this kronstikun said: O strange bridge construction firm. [50] More broadly regarding this see: Neha Krasniqi, bushatlinjë Pashas contribution of Shkodra in the field of culture, In: Fourth International Seminar "Shkodra in centuries," 20 to 22 November 2000, the first volume, Shkodra 2002.

[51] Hamdi Bush, Shkodra and Mote, Volume I, Shkodra, 1998, p. 596-597. [52] Ali Emiri, Işkodra Vilayeti ... Acts. of cit. fl. 3. [53] Ibid, fl. 2. A copy of the poem is preserved in the Central State Archive in Tirana. [54] More broadly for the visit to him in Istanbul, see: Hamdi Bush, Shkodra ... Acts of the cit, Vol II, f. 90-91. [55] Sadettin Nüz'het Ergun, Türk Şairleri, Istanbul, / as / f. 97. [56] Saib (d. 1676). Persian poet known by Tebrizi. It is distinguished with gazelles and his beautiful kasidet. (Detailed: Ibrahim Alaettin, Meşhur adamlar, cild IV, Istanbul, 1933-36, f.1402.) [57] Nabi (d. 1712). Prominent Turkish poet, who was distinguished by his philosophical poems. [58] Zenbil-li Ali Efendi, Ali Efendi Basket respectively, has been one of the most prominent shejhulislamët the Ottoman Empire. There are opinions that there was of Albanian descent. (See: Islamic Culture, Tirana 1942 year II, no. 16, p. 90). Shejhulislamit position he held since 1503 until the death in 1526. Enjoyed the epithet of the righteous and brave enough and became a symbol of justice. His work "Fetavi" is considered the most mature in the field of Islamic jurisprudence. (See: Ismail Hami Danişmend, Izahlı Kronolojisi Tarihi Ottoman: Ottoman Erkanı Devlet, Istanbul: Turkiye yayınevi, 1971, f.111). [59] Neha Krasniqi: Chronicle (Menakib) of Tahir Efendi, an important resource for the history of culture in Prizren during the Turkish-Ottoman. In: Islamic Education, nr.57, Pristina 1995. [60] Ibid, p. 192. [61] Ayah Libohova: Libohova generations for centuries, Tirana, 2003, p. 9. [62] Ibid, p. 12. [63] Ibid, p. 29. [64] A poem of thanks was published for the first time in the book Christo Frashëri History of Tirana, Vëll.I, Tirana 2004

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