At the invitation of the Bundestag deputies, the Bektashian World Grandfather, His Holiness Haxhi Dede Edmond Brahimaj is conducting a three-day visit to Berlin, Germany, with meetings, exchange of ideas and prayer (Prayer Morning) on the occasion of the ‘Meeting of 27- of International in Berlin’, 11 to 13 May 2023.
Current and former members of the German Bundestag and state parliaments, as well as domestic and foreign friends from the fields of politics, economy, science, art, society, etc., participate in this three-day event.
The Berlin meeting will once again have as its central theme: “Responsibility before God and man” – especially in uncertain times.
The purpose of this activity and conference is to deepen international relations through personal meetings while examining questions, exchanging ideas and practices, related to our responsibility before God and man.
During this 3-day visit, the Grandfather of the World is also holding meetings with parliamentarians, ambassadors, deputies of the EU gathered on this occasion.
Greeting of the World Grandfather of the Bektashi Haxhi Dede Edmond Brahimaj:
“Interreligious relations and the role of Bektashism in religious tolerance.”
In the name of God the Merciful,
Dear organizers of the morning prayer, parliamentarians, heads of state and ambassadors,
Dear invited clergy representatives of Christian and Muslim faiths,
I am really glad that the morning of common prayer brought us together these few days and I hope that in the end a high productivity will be achieved.
I am happy and enthusiastic to be part of this common prayer as the Head of the World Bektashi Headquarter, representing all Bektashi believers around the world. This little prayer that we have gathered and that we raise all over the world, may it be a truce bell between Russia and Ukraine, in Afghanistan, Syria and around the globe where there is war, murder, bloodshed, terrorism, extremism, radicalism and loss of innocent life..
I would like to start my speech with a description of the inter-religious situation in Albania and the role that Bektashism has given to the nation and inter-religious harmony.
Albania maintains a culture of interfaith coexistence over the centuries as a shining beacon in the Balkans and beyond.
The Balkans have long been considered a hotbed of ethnic and religious tensions. But in Albania, religious communities have found ways to respect each other’s beliefs by promoting interfaith dialogue and ensuring good relations between the relevant institutions. In the Balkans, a region where religion is often used as a divisive weapon, Albania proves that interreligious coexistence has been possible for years, even when communism tried to divide, destroy, and despise it, many factors have helped build this safe environment, which has been nurtured for centuries. In the first place, Albania’s geographical position played an important role, where the country was always at the crossroads of East and West, absorbing all the main monotheistic religions. Historical circumstances, such as wars and foreign invasions, posed a challenge to the local population. At that time, being Albanian was more essential than religious affiliation and this helped to preserve the unity of the nation. In the extremely sacred motto for the Bektashi clergy and beyond “There is no religion without a homeland”, the love for the Motherland and Albania came to the fore. As the well-known Albanian poet Pashko Vasa said in 1878, ‘Albania’s faith is Albanianism.’ And for the Bektashis, “Neither my sky nor my earth will lift me up; only the heart of the obedient believer drives me.”
So, from this it is understood that in the true man, inside his heart, there is the light of God himself. And it shines when we take off from ourselves all evil and lust, just as we take off by a diamond all the mud and scum that surrounds it.
In this way, a person becomes sanctified, reaches the highest moral levels, all hidden treasures are revealed to him and remains merged in the throne of God, which in the religious language Islamic mystics call: “Beka Billah” (Rest in God). (Baba Rexheb Michigan USA 1970)
Bektashism is known all over the world.
It has traversed all the Muslim countries of the world and has left an unforgettable mark everywhere.
There have been successes and failures throughout the centuries of her life. Therefore, the whole world has become interested and curious about it, so much so that many books have been written in favor of and against it. Thus it became a legendary thing and remained immortal.
And in Albania, a great curiosity about Bektashism arose, especially in these recent times of Albanian Independence. Everyone wanted to know something about Bektashism. For the contribution of the Bektashi clerics, for this mystical tariqa, for the objects of the Bektash religious cult Tekke and tyrbe, for the patriotic elements, etc. Mysticism, or Tasawuf, as it is known by the Islamic world, is the spiritual vitality of man, which characterizes the Bektashi clergy and the Bektashi tariqat (Baba Rexheb, Detroit Michigan 1970).
It is the fruit that comes out when man eradicates his selfishness and material existence, by means of religious rules, and becomes the master of the throne of the heart.
It is that knowledge that guides man on the path of perfection, equips him with all moral principles, drains him of material troubles and fulfills his purpose, uniting him with his beloved, the Great God.
In other words, mysticism in Islam is nothing but the reflection of spiritual vitality. For the profit which a man makes by following mysticism is that, by fighting the passions and restraining them, he purifies himself, removes all the veils of bodily feelings, and drains the heart of every turbulence. Then the animal feelings disappear and the spiritual part begins to breathe, to be reflected and pointed out.
Religious freedom is too important as a right to be politicized, fragmented, or used. Religions have an important role to play in the public sphere and are an indispensable voice in humanitarian events and conflicts of various kinds. Therefore, religions are necessary major value for society and the state. But this does not mean that they should follow a political theology but convey the highest democratic and human values to politics. Arguing that the moral principle of dignity and the right to freedom is not only a legal right that creates privileges, but a moral right that comes with responsibilities. Speaking theologically, the legally granted right to religious freedom must be interpreted in the function of one’s religious tradition, and Bektashism as a mystical path of Islam, among other religions, gives priority to those who are most discriminated and morally damaged in their societies. Bektashi ethics include the responsibility to respect and protect the needs and rights of others. Its morality is not rooted in an objective order but in the gift of human freedom, which calls on all generations to respect their moral freedom and the freedom of others as a legitimate moral of human right.
Religious freedom is a precious right, ensuring the dignity of persons and the rights of religious groups to practice their beliefs privately, in their religious communities and publicly while adhering to human morality. When religious groups force their beliefs or practices on believers of different faiths, even though these relate to rights protected differently by state law, they easily misinterpret this most fundamental principle and misunderstand their role in the public sphere. Moral conflicts require practical moral reasoning, based on respect for others and tolerance of other viewpoints. One of the greatest meanings of the religious understanding of the concept of dignity is that the freedom given by God is reflected in everyone’s conscience and not in the authority and imposition of Religious Communities. When individuals are discriminated against in their dignity or freedom, the state must step in – and ensure their rights, whether religious or non-religious.
Women and men are equal before God and the law, religion must raise its voice for gender equality, education and emancipation of women, in their roles as mothers, wives, in leadership positions and as the embryo of a developing society. Marriage, children’s rights, minority rights, the fight against gender-based violence, trafficking and discrimination of any form is the mission and obligation of each of the religious communities to raise their voice and reveal the values that the Holy books preach and human society should implement in a peaceful and benevolent manner.
Freedom and democracy of thinking and preaching in religion means advocacy and protection of those rights that God himself has forgiven, in order for humanity to enjoy them, but when they are misinterpreted, it is the duty of religious leaders to raise their voice for the values that humanitarian ones have sometimes been important.
To consider the freedom of another as your freedom and not to violate it, is tolerance, a sublime gesture that everyone should lead everyone.
Non-discrimination, respect for human dignity, human rights, acceptance of others and tolerance, which every society needs. Religions must not be identified with political, economic and social powers in order to be free to pave the way for justice and peace. Religious communities in Albania, the Balkans and beyond must be careful that religious zeal is not confused with fanaticism, which often leads societies to religious extremism. This will not only endanger social peace, but may also damage the foundations of religious doctrines.
And in conclusion, wishing success in this interfaith, international activity and program, we wish and hope that Interfaith cooperation will be a bell and an echo of peace and goodness for all believers, whether we are Muslim or Christian!
A voice and a lesson in values for politics, dialogue, tolerance and interfaith harmony, a precious and significant value in the society and time in which we live!
God bless us all!
Amin!
