ET’HEM BEU MOSQUE, TIRANA- A SPARKLE OF ISLAMIC ARCHITECTURE IN ALBANIA

ET’HEM BEU MOSQUE, TIRANA- A SPARKLE OF ISLAMICARCHITECTURE IN ALBANIA

Assoc. Prof. Dr. Ali Raza SoomroDepartment of Architecture, Kulliyyah of Architecture and Environmental Design,

IIUM, Jalan Gombak, 53100 Kuala Lumpur, MalaysiaEmail: [email protected]

Tel: +60172841261

Brunilda BashaMaster Student

Department of Architecture, Kulliyyah of Architecture and Environmental Design,IIUM, Jalan Gombak, 53100 Kuala Lumpur, Malaysia

Email: [email protected]: +60172180571

ABSTRACT

Inscriptions and buildings have a great historical importance. Sometimes, they provide previouslyunknown information or a diverse landscape of the actions of certain people. In some cases, they revivethe history for the generations of our time and give us the previous cultures atmosphere, which is nowmissing. In the period when the centralization of the Turkish Empire had reached its peak, during fifteenand sixteen (XV-XVI) centuries, Ottoman art in Albania was very similar of that in Skopje or Edirne. On theother hand, in the seventeenth (XVII) century, the influence of the central Ottoman government is slowlysat; therefore local contribution to Islamic buildings in Albania became greater. In the late eighteenthcentury and early nineteenth (XVIII-XIX) century, the blending of Ottoman elements reached its peak withthe appearance of a particular style of Albanian-Islamic. This style presents a synthesis of religious andsecular elements such as ottoman, local and western.

The fusion of these features seemingly heterogeneous reflects indeed the country of Albania in history, asa connecting route of the East and West. These recent works, as named by Machiel Kiel, (2011) are theproduct of the "Golden century of Islamic culture in Albania". This time is the "golden age" in terms ofarchitecture development.

This paper attempts to analysis how Islam was spread in region of Albania and how the religiousbuildings adapted the Islamic elements breathing harmoniously with the local architecture and itselements. In this regard, literature review on Islam in Albania and Islamic architecture has been explored.After that, the case study of Et’hem Beu Mosque of Tirana has been conducted to unfold the facts of a

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relationship of Islamic local and European architecture. A detail description on Mosque background,history and its architecture implication will be presented. Eventually this study will promote the evolutionof Islamic architecture in Albania and its significance in Albanian architecture development. Also, it ishoped to become a reference to other research works in whichever way it may.

Keywords: Mosque, Islamic Architecture, Ottoman Art, Muslim Community, Islamization

1. Introduction

Albania is a small, mountainous region located on the southwestern edge of theBalkan Peninsula, comparable in size to Maryland. It lies next to the AdriaticSea and the Strait of Otranto that connects the Adriatic with the Ionian Sea.More than two thirds of Albania’s landscape consists of mountains broken up byriver valleys. Such terrain has contributed to the relative isolation of manyAlbanian communities. (Walbank, Frank W, 2001) Albania has experiencedconsiderable violence and competition for control throughout its history.Greeks, Romans, Venetians and Ottomans swept through, leaving their culturalmark as well as their ruins. Yet at the same time, Albania is one of the mostculturally distinct countries of the Balkans. The Albanian language, believedto be derived from ancient Illyrian, is distinct from any other Indo-Europeanlanguage. (Omoniglot.com, 2010)

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Figure1: Albanian map

The Ottoman Turks, under their leader Osman I, emerged during the 14th centuryfrom a small ghazi emirate, one of several such states in Anatolia during thetime. Albania remained part of the Ottoman domain for over four centuries.During this time, a majority of the population converted to Islam. Albaniabecame a nation in 1912, after spending many centuries as spoils of variousempires. The modern Albanian state was carved out of the Ottoman Empire, withthe new country’s borders based on the regions where many (but far from all)Albanian speakers live (Draper, Stark , 1997). After World War II, Albania wasa communist nation for over 40 years led by Enver Hoxha. Communist rule endedduring the early 1990s, and since then, the nation has traveled a bumpy roadto have a democracy with a market-based economy. Today, despite decades ofsecularism, Albania is considered a predominantly Muslim country (Vokshi,M.2008). Referring to the architectural development, Albania is very prosperous instyles and external influences, making its architecture very diverse indifferent times. The oldest architectural monuments in Albania date from the1st millennium BC and were constructed by the Illyrians. From the middle of

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the 1st millennium BC through the middle of the 1st millennium AD, the Greeksand Romans who occupied Albania built structures still visible in urban andrural landscapes. In the middle Ages, Christian religious architecture emergedin Albania’s Christian north while Islamic and Turkish-style architectureemerged in the south.

The Islamic Architectural objects are similar to theTurkish models, creating a local physiognomy. The most complex of all is theLead Mosque in Shkodra built in 1773 - 1774 by Mustafa Pasha Bushati. TheCentral volume, covered with triangular roofs sitting in the corner, thepresence of the portico, the three consecutive windows are the maincharacteristics of this mosque. The development of the mosque from its earlytime indicates the changing roles throughout history. Much of the styles inmosque architecture can be seen to be affected by the use and perceptions ofthe religious significance of this typology.

Figure 5: Lead Mosque in ShkodraSource: http://www.worldarchitecturemap.org/buildings/lead-mosque-shkoder

In this regard a research attempt has been made with the help of researchendowment fund (Type B), sponsored by Research Management Centre, IIUM, JalanGombak, 53100 Kuala Lumpur. The research methodology used for this researchconsists of several methods. The related literature is reviewed to reach theresearch hypothesis. The observation process has been examined physically tobe on site. The case study on Et’hem Beu Mosque of Tirana, Albania has been

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Figure 2: ApolloniaTheatre

Source: IntegratedRehabilitation Project

Plan/Survey of theArchitectural and

conducted in order to understand not only the role of this mosque to thedevelopment of the city, but to indicate the architectural elements and theirsignificance in Islamic Architecture. All the data are documented inphotographic and video record evidences.

2. Islam in Albania

The first contacts of Albanians to Islam are proven to be relatively early inthe medieval centuries. Due to Albanian geographical position, it is denselyfrequented by Turkish and Arab missionaries, whether for commercial, religiousor military purposes. (Zekaj, 2010) The major Muslim Community of Albania iswith Sunni sect. Albanian Muslims in general are deemed to be “legitimated”one by the state and other by the international community. The 2009 surveycarried out by a Tirana newspaper, and citing Muslim Community officials,revealed that at present Albania have 568 Sunni mosques, as well as 70Bektashi tekkes (lodges) and mausoleums. The number constructed solely sincethe end of the Cold War, however, was not delineated. 

The first Muslim religious object was established in 1389 at Berat in thestyle of Seljuk’s. Albania’s history after the fall of the Ottoman Empire hasseen many unending inquisitions and crusades. In different times of its modernhistory, the Muslim population has especially suffered many persecutions. Theworst persecution of Albanian Muslims came in 1967 when its communist regimedecided to abolish any religious freedom in the country. During the decades ofcommunist horrors which lasted until 1991, many Albanian Imams (Hojas)and Dervishes were assassinated, imprisoned or exiled by the regime. Theirtemples demolished, and religious literature banned and destroyed. Thecommunist state sponsored propaganda and ideology which developed in Albaniaduring the years of communism, had its main scope of de-Islamization ofAlbanians.

With the advent of democracy after 1990 in Eastern Europe, the religiousfreedoms were constituted back even in Albania. Albanians were allowed to re-practice their religions again. This made its Muslims feel that they couldrecover their lost identity. Today’s Islamist stirrings in Albania areparallel to similar developments in other Balkan countries. Such states arecharacterized by their indigenous Muslim populations, their transition fromformer autocratic socialist or communist governments, and by their recentexperience of foreign Islamist forces attempting to educate local Muslims,build mosques, provided public services, and made investments and so on. Themosque has been the most important places for most of the Muslim communitiesto represent their collective political, economical and cultural developmentsof the Muslims in Albania.

3. Evolution of Islamic architecture in Albania

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With the advent of Islam as a religion, Islamic architecture was developed inparallel with the events during that time. When we say Islamic architecture werefer not only mosques but to a range of types of buildings, like schools,libraries, mosques, castles, etc. In Albania, Islamic architecture is mainlyinfluenced by that of the Ottoman Empire. Islamic Architecture in Albaniaincludes mosques, masjids, plazas (namazgjatë), madrassas, guest house, shrinesand many other building typologies. The first connections of Albanians toIslam and their tracks are proved relatively early. In the medieval centuriespre ottoman Albanian lands, due to their geographical position, are denselyfrequented by missionaries the Turkish-Arab Islamic world, whether forcommercial, religious or military.The beginnings of Islamic architecture in Albania started mainly with thecastle. For example, in the very fortress of Berat is the first mosque builtin 1389. Another mosque inside the castle is Fetiyye Mosque built in 1417.

The mosques of Fatih Mehmet II, located in the castle, are simple, as theywere originally designed for garrisons. But Islamic monumental art in Albaniabegins in the second period of Bajaziti. The reason why this time issignificant is based on the fact that during this time Bajaziti II or HolyBajaziti put peace among the West and Venice, so that trade began to moveagain. He ordered the people to emerge from the castle, and they deployed inthe city by building what are called Varos. Varoshi is just outside the castleneighborhood and within each Varoshi by religion, had the mosque or church. Sofor example kullien Berat, first descending from the castle exactly once, andthe mosque has Bajaziti the roof, a portico with columns near, there is asmall mosque near, the Madrasah has guest house, which was broken long before.A kullije else is back to Berat in 1553, called the Lead Mosque. According toSulejman Dashi professor, architect and restorator, the product of Islamic artas a mosque, masjid, madrasah, but also churches, monasteries and buildingsthat are found in all parts of the Balkans historically inhabited byAlbanians, during flow due to the long history within and outside theartificial boundaries have influences of a product of a truly national art.This is because the geographic position of Albania, on the borders of both

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Figure 6: Fetiyye Mosque,BeratSource: http://wikipedia.org

western and eastern civilizations, they were allowed to use all thediscoveries of contemporary building technology.

The Ottoman Turkish traveller Evliya Çelebi writes that when he moved toAlbania, cities like Berat, Gjirokastra, Shkodra had skilfully divided thecity, and every town had its domestic architecture. This is seen to mosques incities like Tirana. Another element which is very unique Islamic architecturein Albania, making it different from other Balkan countries or other centresof the Ottoman Empire is the clock tower which stands shoulder to shoulder tothe most of the centre Mosques. The presence of the clock tower was as aregulator for the city for hours, for the prayer time, etc. The first clocktower built during the Ottoman Empire was in 1555, while Elbasan and Berat hadalready. Clock towers have been in Shkodra, Peqin, Elbasan, Berat, Kavaja,Tirana, Libohove, and Gjirokastra. This is a feature on many buildings. SinceAlbania had diplomatic relationship with western cities, where clock towerswere erected on time, it had the opportunity to bring their mechanisms. Herewas pedantic to move from west to east and vice versa.

The first Muslim religious object is established in 1389 in Berat, in thestyle of Seljuks. Another early mosque is the Ilias Mirahori Mosque in thetown of Korce built in 1494 after the Ottomans had gained control of the wholecountry. One of the most celebrated mosques in Albania is at Kruje 20 km northof the capital Tirane. The mosque, located in the grounds of Skanderberg's

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Figure 7: Peqin MosqueSource:

http://www.revistamapo.com

Figure 8: Et’hem Beu MosqueSouce:

http://en.wikipedia.org/wiki/Et'hem_Bey_Mosque

castle, was built in 1779 and has wooden ceilings painted to look like a domeset on squinches. Another famous building is the Peqin Mosque built in 1822which incorporates a clock towel into the design of the minaret. (P. Ward,1992) According to Hysa 2008, the Ottoman stile of mosques’ building isdominant due to Albania’s having experienced the Ottoman rule for about 500years, but it has taken also many features from the local constructors, whoadopted the mosque building to the time’s and place’s requirements. This canbe easily noticed at the architecture of those few mosques inherited in theofficial Albania from the Ottoman Empire, such as Ethem Bey mosque in thecapital city, the Mbret (King) mosque in Elbasan, the mosque “e Beqarëve” (ofSingles), and the one of Plumbi (Lead) in Berat, Muradiye mosque in Vlora,Mirahori mosque in Korça, etc.

The mosques in Albania are of two types; the monumental style where thedistinct volumes were in harmonious balances to one another. The classicalOttoman type derived from Byzantine architecture based on a square domed areawith a triple-domed portico and thin minaret near the entrance.

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The second one was the rectangular mosque with traditional roof and withwooden painted ceilings which are typical of the Balkans. In choosing themodel appears to influence the preference for internal decoration, where theart of painting find more places in the mosques with domes, while the timbercarving was more suitable to the timber ceilings.

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Figure 9: Leaded Mosque, “Xhamia ePlumbit” build during 1553-1555 in

BeratSource: www.turkishculture.org

Figure 10: The Muradiye Mosque inVlora built in 1542. It was designed

from architect SinanSource: www.forumishqiptar.com

Later on the designers began to approach architecture housing indigenous folk.This is noticed in arcades, extensive hangers, decor, exterior colors, etc. InTirana Islamic shrines was put a great asset structural decoration figuring infloral, with painted landscapes and engravings in the columns, arcades,capitals, ceilings. All these ornaments are very close with architecturalmotifs of vernacular architecture. Some of floral motives can be seen toEt’hem Beu mosque in Tirana that will be further explained below.

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Figure 12: The mosque “e Beqarëve” (ofSingles) in Berat

Source: http://www.ardianfezollari.com

Figure 11: The mosque of Pasha in Tetovabuilt in 1495

Source: http://www.yllpress.com

Relying to a balance-sheet, it can be remarked that there were 1127 mosques inthe whole country, but starting from 1945 their territories or buildings gettransformed to another use, as it was the case of the mosques “e Tabakëve”,“Dine Hoxha”, and “Kokonozi”, while the others get demolished and/or in placeof them were built schools, parks, or blocks of apartments. (Hysa, 2008)

Takoel lament that during this time the mosques became stables for cows andthe churches became gymnasium for volleyball. Thus, during 45-’67 there wasthe liquidation of mosques and their destination changed. Only after 23 yearsof obliteration, democracy was established in the entire country and the city-planning principles changed. Soon after this, the reopening of the mosqueshaving escaped the demolition started.

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Figure 13: Fresco at Ethem Bey Mosque,Tirana Source:

Figure 14: Part of a landscape damaged atEthem Bey Mosque Source: Roald A. Hysa(2008)The History of Civic Mosque In Albania - The

Mosques of Tirana

4. Et’hem Beu Mosque

4.1 Mosque background

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Figure 15: Exterior view of the mosqueSouce: http://en.wikipedia.org/wiki/Et'hem_Bey_Mosque

The Et'hem Bey Mosque (fig.16) is the oldest building in the city of Tirana.The founder of the mosque, Molla Bey, was a feudal from Petrela. He was nephewof Suleiman Pasha. There is likely that mosque, begun the construction in 1793during the reign of Selim III. Molla Bey died in 1808. His son, Haji Ethem BeyMosque ended the mosque construction in 1238 H (1822/23), as written in thewords of the porch. (Kiel, M.2012). It also contains the date of death ofMolla Bey. Et'hem Bey and his wife Ballkize are buried in tombs carved withmarble located outside porch, near mosque entry on both sides. Both tombs werevery well preserved until 1967. In early '70s the grave stones were taken in amuseum warehouse. During the totalitarianism of the Socialist People'sRepublic of Albania, the mosque was closed. On January 18, 1991, despiteopposition from communist authorities, 10,000 people entered carrying flags.This was at the onset of the fall of communism in Albania.

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Figure 16: View of the mural painting at the entrance Figure 17: The inside of the mosque

The mosque is located in Skanderbeg Square in the city center. Along with theclock tower and modern Cultural palace, it is a major landmark ofarchitectural significance in Tirana.It is surrounded by important andmomentous buildings such as National Historical Museum, Culture and ArtCentre, Skanderbeg Square and at its back is located the municipality ofTirana. The Clock Tower is located 20 meters on the left of the mosque, at itssouth-eastern side. (A.Hysa)

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Figure 18: Location map of the Et’ hem Beu mosque Source: Roald A. Hysa (2008). The History of Civic Mosque in Albania - The Mosques of Tirana4.2 Architectural significance

4.2.1 Space planning analysis of Et’hem Beu mosque

The mosque consist of common prayer room which is domed (10.5 m2) and a wideopen hall in front of main prayer room, which has a flat ceiling and a woodenroof covered with tiles, while on the right side a very long and thinminarets.The mosque design is very simple with a rectangular plan, withdimensions of 17.50 x 15.00 m, and with a general surface of about 260 m2.There are three main prayer halls. Two are for male worshiper and one forfemale. The male area is located at ground floor and the porch (verandah) whilethe female area is located at upper level.

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Figure 19: Floor plan of the Et’hem Beu mosqueSource: Aga Khan Visual Archive, http://dome.mit.edu

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Figure 20: Sectional view (A-A) of the Et’hem Beu mosqueSource: Aga Khan Visual Archive, http://dome.mit.edu

The main male prayer hall has a quadratic plan with the inner leg in thedimension of 7.75 meters wide. Above main prayer hall there is an octagonaltumbler on top of it is a blind cupola, with a diameter of about 8 meters,covered with a lead material. The internal environment is illuminated by somesmall window openings in two rows. From inside the dome and flat ceiling ispainted harmoniously.

Figure 21: Panoramic view of the main prayer hall

The second prayer hall for male is the porch or veranda. It is located inside the mosque itself. It is in L shape and leads to the main prayer hall.

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Figure 22: Panoramic view of the second male prayer hall

To ascend there from the prayer hall, through a small door, there is a stairwith ninety helicoidally steps in triangular form spiralled on a perpendicularaxle. The prayer hall belonging to the ladies can be reached through the samestairs. The female prayer hall is a small area and it can handle only a onerow (saff) (fig.24). It is located as a mezzanine floor in the main hall. Itcontains book shelve and the floor is carpeted.

Figure 23: View of the stairs leading to female area Figure 24:Panoramic view of the female prayer hall

Entrance to the ablution area and toilets is located in underground, leaded bythe stairs that are located next to the main entrance.

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Figure 25: View of the stairs leading to ablution area

At the main entrance outside the mosque two graves are located. The first oneis the grave of Et’hem Bey: who was the son of Molla Bey, the founder of thismosque. The grave is situated on the left of the main entrance of the mosque,and it is damaged (fig.26). The second grave is the Balkiza’s grave: the wifeof Et’hem Bey. This grave is in better condition comparing to the one of herhusband. It is located at the right side of the main entrance door, oppositeto the grave of Et’hem Bey (fig.27).

Figure 26: View of the Et’hem Beu Grave Figure 27: View of the Et’hem Beu’s Wife grave

4.2.2 Et’hem Beu Mosque Architectural features

The mosque is not the work of a single period of construction. The story ofits construction is described in two long inscriptions. The oldest part of thebuilding is the domed hall of prayer constructed in 1208 H (1793/94). Threedecade latter it was built the external portico. The portico shows arelatively long corridor, asymmetric toward the axle of the hall, and towardthe plan itself.

4.2.2.1 Columns

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The whole frontage of the mosque is composed of fifteen 15 complete arches,re-enforced by high stone columns, 2,90 m each, with the same diameter,stylized and with various capitals, with a height of 0,60m and a base of 0,45m, profiled and sustained on a hoof of wood. Among these arcades, four of themare to be found on the northern frontage, other seven on the eastern frontageand the last three on the western one.

Figure 28&29: Columns surrounding the main façade of the mosque (side and front)

4.2.2.2 Floor

Floor system is made of reinforced concrete slab. The floor is raised from theground level around ne (1) meter. In the internal spaces the floor is roughconcrete covered with carpet, while in the external staircases its finishesare marble tiles in irregular shapes. The floor in the basement respectivelythe toilet floor is finished with porcelain tiles 0.3m x0.3 m each in whitecolour.

Figure 30: Floor finishes outside the mosque Figure 31: Floor finishesleading to the toilet at the basement

4.2.2.3 Wall

From the case study is understood that the wall system used for this mosque isdouble block system. The block are placed in layer connect with mortar.Internal walls are quite thick providing a space in each window for the books,

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or you can even seat while you are reading Quran or waiting for Edhan to becalled. About 2.5 meter from the ground floor the walls are plastered andwhitewashed, and from that on wards it is all painted with floral motives fromartists of that time. External walls, are constructed from the main material(concrete blocks) but the finishes varies, from plastering to some part, andsome other the material of the block is exposed as seen from the photos takenduring case study.

Figure 32: Internal walls with thick windows located around the hall Figure33: Exposed wall part at the back of the mosque

4.2.2.4 Roof and ceiling

The roof is the main element that gave the Albanian identity to the mosque andif it was not for the minaret it will be no distinction from the other buildings. It is constructed with clay tiles in pitch form. It covers the porch of the mosque while aabove the main prayer hall, on an octangular tumbler, is located a blind cupola, with a diameter of about 8 meters, coveredwith a lead covering. The ceiling has been built with planks simply put one after the other.

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Figure 34: Tile roof

Figure 35: Wood ceiling

4.2.2.5 Stairs

The external staircases are made of concrete and covered with marble tiles inregular form. There are 4 steps in half sphere shape leading to the mainmosque entrance. The stairs leading to the female praying area are a narrowpath, with a circular stairs that can be used by one person at the time.Stairs are made of concrete and no finishes are used. The riser is very highand gives difficulties to the users. At the same time there is no hand railfor old people to hold. This stairs are used to reach to the minaret also.

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Figure 36: External staircasesFigure 37: Internal staircases leading to the minaret and female prayer hall

4.2.2.6 Openings

Openings consist of doors and windows. The mosques consist of three maindoors. The first one located to main entrance of the mosque portico is a browncolour double leaf wooden door, with a rectangular frame around it. The secondentrance is the one leading the main prayer hall in the inside part of themosque; an wooden frame door with glass panels. On top of the door the wall isdecorated with floral paintings. The third one is inside the male prayer hall,single leaf, with a light arch bended on top, leading to the female area.

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Figure 38: View of themain exterior entrance

Figure 40: View ofthe main female

entrance

Figure 39: View ofthe main interior

entrance

There are small windows, located in various heights in two rows of the mosque.The smaller one are located to the inner walls of the mosque, while the biggerone with arch on top surround the portico from three sides.

Figure 41: Arched windows around the portico hall and small rectangular wood fame windows for theinner hall

4.2.2.7 Minaret

The whole minaret has been built with calcareous stones, engraved on theirinner and outer sides. It has a general height of 33.44 m, and an innerdiameter of about 1.40 m. The minaret has the form of an orbicular column,with a diameter that getting smaller with the increasing of the height. On itsouter side it is formed of 15 channel-bridges, similar to the Doric columns.The rotund balcony is decorated and sustained on a descent getting out somehowin the form of a console. To ascend there from the prayers hall, through asmall door, there are in total 90 helicoidally stairs in triangular form,sustained on a perpendicular axle, located in the midst of the body. Therailing is made by hand working timber.

4.2.2.8 The Well

The water is an important element for the life of theindividual in the Muslim community. It is not only alife-giving object, but also a very important unit tokeep the necessary cleanness and hygiene. Exactly forthese reasons, in Tirana there were wells at every mosque or Central Square.There was no exception for the Et’hem Beu Mosque. The well is located at theside of the mosque constructed with stones in cylindrical form with a diameter

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Figure 42: View ofslender minaret

1 meter. Currently it functions only symbolically and no water is used fromit.

Figure 43: Et’hem Beu Mosque water well

4.2.2.9 Decoration and ornamentation

The walls, ceiling and the cupola are drawn with motifs of red and greenplants and flowers in the inside and outside parts. The style of thesedrawings is quite common but the panorama as a whole is very beautiful. Inside, the prayer hall is treated in a special approach. The entire surfaceof the walls and the dome is covered with ornamental drawings, which are wellpreserved and are not found in any other country. Background has a sweetcolour in gray, opposing the very harmonious red-brown and green colour foundin the paintings. Intricate drawings of flowers mixed with paintings offantastic cities and beautiful mosques, create a very similar outlook to thoseseen in old buildings in Turkey, Macedonia and Bulgaria. The mihrab stands infront of the main prayer hall, made of timber in dark brown colour and woodrailings for the stairs. Other decorations and furniture such as paintingsframes, clock, railings, etc., are all made by wood and they are placed aroundthe mosque.

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Figure 44: Decoration in the inside part of the dome Figure 45: Floral decoration in the mosque walls

Figure 46: Mihrab of the mosque Figure

47: View towards ceiling with the shandelier

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Figure 48: View towards main prayer hall from top

5. Conclusion

In summary, we can say that Et’hem Beu Mosque is the best typical example ofan Albanian Islamic architecture. It is a testimony of the classical period inwhich the building were small in size but constructed with a clean style thatwitness the great influences of Ottoman Empire civilization, and the abilityof the designers to merge this style with the local style and constructionmethods. Thus, the combination of the prayer halls, with their large andspacious porch with many columns, surrounded by the slender minaret on one sideand a high clock tower on the other side, is seen as a distinctive Albanianoriginal idea. This combination of religious and secular elements, includingelements of Ottoman, local and western have shaped the main part of the bazaarand the true core of each of Albanian cities. Combining these elements

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Figure 49: View towardsmihrab and imam place of

prayer

seemingly heterogeneous reflects indeed the country of Albania in history, asa connecting route of the East and West.

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