Draft:Limjan

Limjan
Village
Limjan
Coordinates: 41.7379°N 20.4106°E / 41.7379; 20.4106
Country	Albania
County	Dibër
Municipality	Dibër
Administrative unit	Kastriot
Time zone	UTC+1 (CET)
• Summer (DST)	UTC+2 (CEST)

Location

Limjan is a village under the Kastriot commune, under the district of Dibra, under the prefecture of Dibra. It is positioned on the western side of the Korabi mountain range, and east of the Black Drin, at the foot of Gradisht. It sits between Sohodoll and Vrenjt, and under Rrenz and Dypjakë.

History

1467

Limjan, 1467

In 1467, an Ottoman registry was compiled in what is now modern-day Albania; this defter included the region of Dibra. Within this defter, the village of Limjan is recorded. During this period, Limjan was classified as a kasaba within the sanjak of Elbasan, which was part of the Rumeli eyaleti. More specifically, it functioned as a timar held by Gjorgj, Nikolla, Gjorgj, and another individual also named Gjorgj.. Another source, however, lists Limjan as being administered solely as the timar of Nikolla Goriu.

Based on the anthroponymic evidence attested in the defter, the village population is generally interpreted as having been predominantly Albanian Orthodox. Limjan consisted of five households, headed by Pavël Luzi, Mile Vlashi, Gjon Limçi, Kolë Dabeçi, and Tanush Maliqi. No clear evidence of Ottoman or Islamic influence is attested in the village during this period. Although the surname Maliqi has been interpreted by some scholars as an Albanianized form of the Islamic name Malik or Maliki, leading to speculation that Tanush Maliqi may have been Muslim, this interpretation has been disputed in later analyses

1570

Similarly, in 1570, another Ottoman registry was compiled, which included the region of Dibra and, by extension, Limjan. This registry focused specifically on the sanjak of Dukakin (Dukagjin), which at the time included Dibra. In this registry, Limjan is recorded as having no Muslim inhabitants. This absence has led to renewed discussion regarding the religious affiliation of Tanush Maliqi.

Limjan, 1570

Several interpretations have been proposed in the literature to account for this discrepancy:

Tanush Maliqi may not have been Muslim and may have borne a Muslim-derived surname for reasons unrelated to religious affiliation. He may have left or been removed from the village prior to the 1570 registry. He may have been Muslim, while his descendants were not. His familial line may have ceased due to the absence of heirs.

(Key for the 1570 defter:)

H. = Hane -> Houses

Baş. = Baştina -> A type of land/farm only owned by non-muslims

Müs. = Müslüman -> Muslims..

1583

Limjan, 1583

Another Ottoman registry was compiled in 1583, which included the entire region of Dibra as well as Limjan. The anthroponymic data recorded in this defter indicates a demographic shift in the village from a predominantly Orthodox Christian population to a predominantly Muslim one within approximately a decade, with only one Christian household remaining. It remains unclear whether this change resulted from the conversion of the village’s existing population or from population replacement through the departure of earlier inhabitants and the settlement of Muslim families.

The individuals listed in the defter are recorded as follows: Rustem Muça; vëllai tij Husein; Mustafa Nine; Ali Kole; Memi Ali-u; Hamza Ballaban-i; Mustafa Abdulla-i; Isak Mustafa-i; Husrev Gjon-i; Xhafer Ismail-i; Ali Ali-u; Husein Ismail-i; Mehmed Ali-u; Murad Raç-i; Petro Tole. The majority of these surnames do not appear to correspond with those of the modern-day inhabitants of Limjan or its surrounding areas. This may indicate that the present-day families had not yet settled in the village by this period, or that subsequent changes to family names occurred over time. The only surnames that may have continuity with later populations are Muça and possibly Raç-i, which may be related to the surname Reçi.

1724

In the avariz tax registry of 1724, the region of Dibra, including Limjan, was also recorded. In this defter, only individuals eligible for taxation—typically the head or heads of households—were listed by name.

Limjan, 1724 (circled in red)

The recorded individuals are as follows: Mustafa Bej Zaimzade [fisi i Zaimzades], Ebu Beqiri i Hasanit [Zaimzade], Ymeri i Mehmetit [Shehu], Hyseni i Aliut [Zaimzade], Sulejmani i Skënderit [Maha], Mehmeti i Hasanit [Zallumi], Ahmeti i Sulejmanit [Duraku], Abdyl Qerimi i Ferhatit [Duraku], Ajshja e Hasanit [Roci]. As the original defter does not record surnames or family names, these have been added in brackets for clarification.

All individuals listed in this registry belong to families identified as native to Limjan, including those that remain present in the village, such as Shehu, Zaimzade, Zallumi, and Maha, as well as families historically associated with the settlement, such as Duraku and Roci. The anthroponymic evidence in the registry indicates that Limjan had become entirely Muslim by this period, as all patronymic names recorded in the defter (for example, Mehmet in Ymeri i Mehmetit) are Islamic in origin.

1848

Limjan, 1848

In this defter, the Muslim population of Dibra is recorded. As Limjan’s population at this time consisted exclusively of Muslim inhabitants, the figures reflect the village’s total population. The registry does not include individual names; however, it records the number of houses within the settlement.

(Key for the 1848 defter)

Mahale-i Ahar = Non-native inhabitants of the village

1867

During this year, the famous albanologist Johann Georg von Hahn wrote his book Udhëtim nëpër viset e Drinit dhe të Vardarit. In his book, he has passed by Sohodoll and Borovjan (neighboring villages of Limjan). The translation of the original text goes as follows:

The following day we rode down the valley of the Velesheca stream, which forms the border between Luma and Dibra, and reached the first Dibra village, Sllatina, situated on the foothills of the eastern wall of the great Dibra valley, from which we enjoyed the same view as at Ujmisht, only from a somewhat more southerly point of view. From there we descended into the plain, which here passes from the left bank of the river to the right. If we have observed correctly, the black Drin in its lower course generally follows the direction from south to north and longs the foot of the mountain ranges between the Bushtrica and Velesheca to the east, while on its left bank a two-hour-long plain extends to the Lura chain. South of Sllatina, however, the Mal i çi chain extends eastwards to the left bank of the Drin, and a plain, interrupted only here and there by low foothills of the eastern valley wall, stretches to the town of Dibra, which lies at its southern end. Our route was so unfavourable for a closer observation of this change that we only became aware of it in Dibra.The further we advanced along this plain, the more fertile and cultivated the area became, and the more pleasant and comfortable the landscape became. We came to the almost adjacent towns of Sohodoll and Borovjani, whose centres had a completely urban appearance; tall two-storey houses, lined up close together and surrounded by limestone walls, cobbled streets with a wide gutter for the pack animals in the middle, general stores, even a small slaughterhouse with skinned goats hanging on it, the whole surrounded by a mighty belt of vineyards that stretched up to the gently sloping eastern wall, above these fields that reached to the crest of the mountain range, a very rare sight in Albania. Here and there there were still groups of winegrowers, but the main harvest was already over. Two of them sent us grapes, and both times the bearers refused the coin we offered them.

1892

Similarly to the 1848 registry, this defter records only the total population of villages (nüfus) and the number of houses (hane). In Limjan, the number of houses increased from 36 in 1848 to 52 in 1892.

Limjan, 1892

1903

Limjan, 1903

This defter was compiled by Bulgaria and included the region of Dibra. As with earlier registries, it records only the number of houses (hane). According to this registry, the number of houses in Limjan increased from 52 in 1892 to 55 in 1903.

Native Families

Historically present tribes include Duraku, Doda, Gjapi, Kera, Maha, Pilafi, Roci, Rricku, Shehu, Zallumi, Zaimzade. Of these groups, all remain present in Limjan today with the exception of Duraku and Roci.

Zaimzade Family/Tribe

Zaimzade Family tree

The Zaimzade tribe is traditionally identified as among the earliest inhabitants of the village of Limjan, with origins traced to migration from Mirdita around the beginning of the 15th century. The name Zaimzade derives from an Ottoman administrative title meaning “son of a zaim,” referring to the holder of a ziamet. From the 16th century until the early 19th century, the Zaimzade family functioned as a prominent local household. According to local historical accounts, the founder of the Zaimzade tribe was Mahmud Bey Zaimzade.

Maha Family/Tribe

The Maha tribe is also among the oldest families in Limjan. Members of the Maha family have participated in several armed conflicts. Hasan Shain Maha and Bajram Xhelil Maha fought in battles against Serbian forces in 1913. Qatip Maha died while fighting alongside the NLA, and Xheladin Maha fought with the National Front. A branch of the Maha family is also present in the village of Çidhne, having migrated there from Limjan several centuries ago. According to local historical accounts, the first member of the family to leave Limjan was Shaban Maha.

Zallumi Family/Tribe

The Zallumi tribe is traditionally associated with origins in the village of Reç. The surname Zallumi has been interpreted as deriving from the phrase “Zall lumi,” a geographical descriptor linked to their presumed area of origin, commonly identified as Zall-Reçi. According to local historical accounts, upon settling in Limjan, members of the tribe received support from the Zaimzade and Shehu families. Beyond these accounts, limited additional information is available regarding the early history of the tribe.

Gjapi Family/Tribe

The Gjapi tribe is traditionally associated with origins in Zall-Kalis, with migration to Limjan dated to approximately the 1750–1800 period. According to local historical accounts, the relocation occurred as a result of a blood feud. The Gjapi family is described as having consisted of four branches: Mer Sufa, Miftarallareve, Himallreve (Hajmallaret), and Haxhiallareve. Of these, all except the Mer Sufa branch are reported to have moved to Limjan. The branch that remained in Zall-Kalis is associated in later records with the surname Ymer/Imeraj, including its variants.

The branches that settled in Limjan were reportedly not permitted to establish residences in the village center due to the blood feud and instead settled on the outskirts of the village, near the boundary with Vrenjt. Despite residing in Limjan, they are reported to have paid taxes and obtained agricultural water from Vrenjt. According to local accounts, the family’s original surname was not Gjapi; the name was later adopted to obscure their identity. It has been suggested that the surname initially appeared in the form Xhap/Xhaup before evolving into Gjap/Gjapi.

Kera Family/Tribe

The Kera tribe is traditionally associated with origins in villages in the area of Skopje, with migration to Limjan dated to approximately the 1800–1850 period. According to local historical accounts, members of the group are believed to have first settled in the village of Voles before moving to Limjan; this intermediate settlement is associated with the emergence of the Muça tribe of Voles, which is regarded as a branch of the Kera tribe. In 1996, individuals bearing the surname Kera reportedly visited Limjan from villages in the Skopje region, a development cited in support of this tradition. Upon their arrival in Limjan, the Kera tribe is reported to have received support from the Shehu tribe.

Rriçku Family/Tribe

The Rriçku tribe is traditionally associated with origins in the village of Reç. According to local historical accounts, the group left their original settlement due to a blood feud, and their original surname is not recorded. The surname Rriçku is commonly interpreted as deriving from the word “rrisk” (meaning fate or luck). This interpretation is linked to oral tradition, which holds that the family encountered a particularly harsh winter after settling in Limjan and later regarded the survival of their children as a matter of good fortune. As a result, they came to be referred to by other villagers as “Rrisk,” a designation that is understood to have evolved into the present surname. In historical documents, both Rriçku and Rrisku appear as recorded forms of the name and are used interchangeably, a detail cited in support of this interpretation.

Doda Family/Tribe

The Doda tribe of Limjan is traditionally associated with origins in Kalaja e Dodes. According to local historical accounts, Sheh Hamza (Hamza Shehu) was married to Xhilistane Doda, whose brother Tasim Doda and father Zenel Doda resided in Kalaja e Dodes. Following the death of Zenel Doda, Tasim was left at a young age. During the Serbian massacres in Dibra in the early 20th century, Xhilistane Doda, with the support of her husband, brought her brother to Limjan, where he was reportedly received by the local community and granted land. Tasim Doda had two sons, Osman and Tahir, from whom the Doda tribe of Limjan traces its descent.

Pilafi Family/Tribe

The Pilafi tribe derives its surname from its village of origin, Pilaf. According to local historical accounts, the earliest known member of the tribe in Limjan was Sulejman Pilafi, who was brought to the village by his maternal uncle, Lut Zallumi, as Sulejman had no children at the time.

Shehu Family

Origin

Oral tradition holds that two brothers, Selim and Mehmet Dedja, migrated from Baghdad sometime around the 16th century. According to this tradition, they initially settled in the village of Trojak, after which Mehmet relocated to Limjan, while Selim remained behind. Mehmet is described as having held the title of “Dede,” a designation associated with the Bektashi order. He is further described in oral accounts as a religious emissary, and it is claimed that upon his arrival in Albania he was granted the title of Seyh (Sheh) by the Ottoman Sultan. This narrative is presented in local tradition as the origin of the Shehu tribe of Limjan.

This account, however, has been questioned in more recent interpretations. A DNA test conducted on a member of the Shehu family identified the haplogroup R1b-L23, which is commonly associated with populations in the western Balkans, including Albanians. On this basis, the tradition of Middle Eastern origin has been interpreted by some as symbolic or later-developed, possibly reflecting claims of prestige or religious authority rather than a literal migration history.

According to genealogical tradition, Selim’s daughter, Hatixhe, married Nasuf/Nusuf from the village of Vleshe, and their son, Ibrahim, also held the title of Seyh. A branch of the Shehu family is also present in Vertok, tracing its origin to Limjan. This branch descends from Sheh Isufi/Jusufi, the son of Sheh Sali (II), who is reported to have moved to Vertok in the early 19th century

Shehu Tree

Clergy

In Limjan, there are three religious structures: the mosque, the teqe, and the tyrbe. All three are Islamic and are associated specifically with the Halveti order. According to local historical accounts, when Mehmet Dedja was granted the title of Seyh, he became affiliated with the Halveti order. The teqe and tyrbe of Limjan are traditionally regarded as the earliest religious structures in the village and are attributed to the activity of Mehmet Dedja. The mosque of Limjan is reported to have been constructed by Sheh Ymer, the son of Mehmet Dedja. The leadership of the teqe is documented as having passed through fourteen successive sheikhs, beginning with Mehmet Dedja.

~ the list of the leaders of the teqe of Limjan goes as follows ~

Mehmet Dedja

Also referred to as Ahmet in some Ottoman documents, Mehmet Dedja is identified as the progenitor of the Shehu family of Limjan, as well as the founder of Limjan’s teqe and its first leader. According to local historical accounts, he relocated to Limjan from Trojak with the assistance of the Zaimzade family. Oral tradition further maintains that Mehmet Dedja personally traveled to the Ottoman sultan’s court and requested recognition as a seyh on the basis of his religious knowledge and intention to serve as a cleric. This account describes the sultan granting him the title in acknowledgment of the journey he undertook. Such narratives are generally regarded as part of local legend rather than verifiable historical record. Mehmet Dedja died in Limjan and was buried in the village’s tyrbe. He was survived by one son, Ymer.

Sheh Ymer

Sheh Ymer pursued religious studies in Istanbul and subsequently served as a religious leader. In Ottoman documents, he is frequently referred to by the title “Efendi.” He is credited with the construction of the mosque in Limjan and with establishing the institutional role of the village’s teqe within the surrounding region. Sheh Ymer was survived by one son, Sali.

Sheh Sali (I)

Following the strengthening of the teqe’s position under Sheh Ymer, responsibility for its administration passed to his son Sheh Sali, under whom Limjan exercised religious oversight across a wide surrounding area. Due to the extent of this jurisdiction, Sheh Sali divided these responsibilities among other religious figures. Lower Çidhne was assigned to Hoxhë (imam) Haxhi Kuta. Fushë-Alia was placed under the authority of the teqe of Vleshe, led by Sheh Ibrahim, a second cousin of Sheh Sali. Lower Sinë was assigned to Sheh Islam of Borovjan, while Laçe and Rrenz were placed under Sheh Ferhat of Rrenz. Blliçe was assigned to Hoxhë Blliçe.

Sheh Sali retained responsibility for Dypjake, Venisht, Shumbat, Limjan, Grykë-Nokë, Lower Brest, Kander, Kukaj, and Kastriot. According to historical accounts, he possessed formal religious education and served as a religious authority during his lifetime, during which he is credited with mediating and resolving blood feuds and local disputes. Sheh Sali was survived by one son, Isuf.

Sheh Isuf

Sheh Isuf received religious education and served for many years as an imam in Grykë-Nokë. A local spring in Grykë-Nokë, known as Kroi i madh i Sheh Isufit, is associated with him in oral tradition; according to legend, the spring emerged after Sheh Isuf made a dua at the site. Historical accounts describe him as a religious figure who was involved in mediating disputes and resolving blood feuds during his lifetime. Sheh Isuf was survived by two sons, Abdullah and Sali (II).

Sheh Sali (II)

Sheh Sali (II) was the eldest son of Sheh Isuf. He received religious education and is described in historical accounts as having played a role in mediating disputes and ending blood feuds. He had three sons: Isuf, Mazllum, and Mehmet. Isuf later relocated to Vërtok, in present-day North Macedonia, where he established the teqe of Vertok.

Sheh Mazllum

Sheh Mazllum, the son of Sheh Sali (II), is described in historical sources as being well-versed in the Quran and shariah and as continuing the religious tradition of his family. He was survived by three sons: Abaz, Haxhi, and Jonuz.

Sheh Abaz

Sheh Abaz, the son of Sheh Mazllum, received religious education and is described as possessing knowledge of Islamic theology. According to local historical accounts, he met with several leaders of the Leauge of Prizren in Peshkopi, along with other religious figures, including Sheh Zuman of Vleshe. He had three sons: Salih, Shaban, and Tahir.

Sheh Shaban

Sheh Shaban, the son of Sheh Abaz, was born around 1842. Historical accounts describe him as having played a role in maintaining and reinforcing mechanisms for the mediation and resolution of blood feuds. He is also noted in local tradition as having participated in regional assemblies convened in the Dibra highlands. Sheh Shaban died in Limjan around 1916. He was survived by five sons: Isuf, Lut, Haziz, Qazim, and Musa.

Sheh Haziz

Sheh Haziz, the eldest son of Sheh Shaban, was born around 1857. He received religious education and is described in historical sources as having been involved in the mediation of disputes through religious means. He was survived by one son, Izet.

Sheh Qazim

Sheh Qazim, the son of Sheh Shaban and brother of Sheh Haziz, assumed leadership of the teqe following his brother’s death. He was born around 1860 and died around 1924. He received religious education and is referenced in historical accounts as having participated in regional gatherings concerning Dibra. According to local sources, meetings held at locations such as Ferra e Pashes and Varret e Deli Hasanit customarily included his presence.

An article published on 15 April 1921 in issue no. 14 of the newspaper Shkumbini (Elbasan), under the title “Mizoritë Serbe,” included a translated excerpt from the Serbian newspaper Pravada, which reported that Sheh Qazim of Limjan was among those imprisoned by Serbian authorities.

Sheh Musa

Brother of Sheh Qazim and Sheh Haziz, and the son of Sheh Shaban, Sheh Musa assumed leadership of the teqe following the death of his brother Qazim. He was born around 1877 and died in 1954. Historical accounts describe him as a prominent religious figure from Limjan whose activities extended across the broader region of Dibra. He is frequently referenced in local sources for his involvement in mediating disputes and resolving blood feuds, and his presence was reportedly sought in various communities for this purpose.

The role attributed to Sheh Musa in local tradition is reflected in a short poem preserved in oral sources:

Sheh Musa

"Kush eshte ky qe i prine karvanit?

Eshte Sheh Musa i Limjanit.

Ku shkojne njerezit e ketij trimit?

Te pijne kafen e pajtimit...."

Additional oral testimony records statements attributed to Selman Alia of Fushë Alie, who described Sheh Musa’s involvement in reconciliation efforts, including mediation between families in Dibra and surrounding areas. Such accounts emphasize the role he played in facilitating agreements and restoring relations between opposing parties.

Sheh Musa died in 1954 in Limjan. According to local sources, his funeral and burial were attended by individuals from across the Dibra region who gathered to pay their respects.

Sheh Shabani (II)

Sheh Shaban

Sheh Shaban was the only son of Sheh Qazim, born on 6 May 1908. He assumed leadership of the teqe in 1955, following the death of his uncle, Sheh Musa. Although his formal religious education was completed at the mejtep of Limjan, he was fluent in Arabic and Turkish. He was elected as the first head of the Council of Limjan (Kryetar Këshilli). In addition to his role in Limjan, Sheh Shaban served as an imam for the villages of Shumbat and Grykë-Nokë, and later became head of the imams of Dibra.

According to historical accounts, Sheh Shaban played a significant role in the mediation and resolution of blood feuds. Local sources attribute to him involvement in approximately 200 documented reconciliation proceedings (procès-verbal), for which he was awarded a medal by the presidium of the period. His religious and mediatory activities extended beyond Dibra, with reported involvement in areas ranging from Kukës to Fier.

Decree from the head of the Halveti sect, to Sheh Shaban

Oral testimony attributed to Miftar Alia describes an encounter with Sheh Shaban during travel between Tirana and Peshkopi, highlighting his interactions with other religious figures and his ability to engage with individuals of different ages and backgrounds.

Sheh Shaban served as leader of the teqe until 1967, when religious practice and belief were prohibited under clause 55 of the penal code. He died on 16 October 1989 in Limjan.

Sheh Shaban with the commission for bloodfued endings, in Selishte, 1960

Sheh Xhelali

Sheh Xhelali was born in 1931 in Limjan and was the son of Sheh Musa. He assumed leadership of the teqe in 1990, following the death of Sheh Shaban and the end of religious persecution in Albania. During the communist period, the teqe and mosque of Limjan had been demolished, and Sheh Xhelali focused his efforts on restoring the village’s religious infrastructure. He oversaw the reconstruction of the teqe. His tenure was brief, as he died in 1999 after a prolonged illness. His role is documented in local sources as part of the revival of Limjan’s religious life following the communist period.

Sheh Hajriu

Sheh Hajriu was born in 1931 and was the son of Sheh Luta, the brother of Sheh Qazim and Sheh Musa. He assumed leadership of the teqe following the death of Sheh Xhelali. Historical accounts attribute to him continued efforts in restoring religious activity in Limjan, including the completion and consolidation of the teqe and the initiation of the reconstruction of the mosque.