Mis­sion­ary Activ­i­ty in Koso­vo and the Caus­es of Mus­lim Conversions

“Let us bring the Mus­lim chil­dren to our coun­tries, where we can breed them with our cul­ture and only then return them to their home­lands.” (Nixon)¹

After the last war in Koso­vo, the over­all eco­nom­ic sit­u­a­tion of the coun­try has dete­ri­o­rat­ed in a dras­tic way. As is well-known, the end of war meant that Koso­vo became a tar­get for many Chris­t­ian orga­ni­za­tions, a phe­nom­e­non which seems to accom­pa­ny every war-emerg­ing coun­try nowa­days. The same hap­pened to post-com­mu­nist Alba­nia, as well as Bosnia, Rwan­da and sev­er­al oth­er coun­tries in the world involved in dif­fer­ent con­flicts. Need­less to men­tion, great pover­ty is a gate to dis­be­lief, as man is con­tin­u­ous­ly in search for the pro­vi­sion grant­ed to him by the Almighty and frus­tra­tion seems to cause all kinds of incon­gru­ent deci­sions. In order to elu­ci­date the bit­ter real­i­ty in Koso­vo, we are pre­sent­ing the case of the con­ver­sion of an entire Mus­lim fam­i­ly to Christianity.

The lat­est case known to us con­cerns a Mus­lim fam­i­ly from the Dobre­va vil­lage of Fushkoso­va. Their young daugh­ter had been wound­ed in the head severe­ly in an acci­dent, and the only solu­tion seemed to be an expen­sive oper­a­tion, which they could not afford. They imme­di­ate­ly sought the help and assis­tance of all Islam­ic orga­ni­za­tions oper­at­ing in Koso­vo, but to no avail, as no one was ready to sup­port them what­so­ev­er. This fam­i­ly there­fore, was forced to seek help from the local church­es, which showed readi­ness to assist, how­ev­er, with the cost of con­vert­ing the entire fam­i­ly to Chris­tian­i­ty.²

There is no doubt in our mind that, in order to receive some­thing from the Chris­tians or the fol­low­ers of oth­er reli­gions, the poor Koso­vars will be put cer­tain con­di­tions by them. In the case under dis­cus­sion, it is very prob­a­ble that this child’s father was frus­trat­ed by lack of response or any kind of sup­port by the Mus­lim orga­ni­za­tions and has hoped for solu­tion to his prob­lem through non-Mus­lims. It is there­fore rather sor­row­ful and dis­tress­ing to see that the rea­son for such con­ver­sions is exclu­sive­ly due to pover­ty or afflic­tions and the num­ber of such cas­es is con­sid­er­able, as well as the num­ber of those who have con­vert­ed for sim­i­lar finan­cial rea­sons, like schol­ar­ships, cit­i­zen­ships, employ­ment and oth­er eco­nom­i­cal­ly attrac­tive offers to for­eign, main­ly West­ern countries.

We are also cer­tain that such cas­es are spread through­out Koso­vo, as for exam­ple with the build­ing of build­ing hous­es for fam­i­lies struck by heavy loss­es from the war, orphan­ages, social help cen­tres and the like, which rep­re­sents a seri­ous dan­ger for our fel­low Koso­vars strug­gling with the new real­i­ties that have emerged in all aspects there.

Let us con­sid­er the above-men­tioned exam­ple more close­ly. Is it the case that the Koso­vars them­selves can­not help such fel­low coun­try­men ? Or is it per­haps that they sim­ply do not wish to help for such cas­es ? It’s a com­mon fact that Koso­vo is not deprived of rich peo­ple, but the ulti­mate respon­si­bil­i­ty and bur­den lies with us, the reli­gious lead­ers, preach­ers and schol­ars, who bare­ly work or make any sub­stan­tial efforts in this respect. It is our duty to invite those peo­ple to Islam, because such indi­vid­u­als bring a spe­cial strength and pros­per­i­ty for the com­mu­ni­ty as well as reli­gion in gen­er­al. Did not the Prophet^(P) prayed for ​‘Umar to embrace Islam ? He was a man whom every­one stood in awe. Among the Com­pan­ions of the Prophet^(P) there were afflu­ent per­son­al­i­ties, who used to help the reli­gion of God continuously.

One might object that this is not the ulti­mate, true goal of Islam – name­ly, to invite peo­ple and ben­e­fit from their well-being. But this is not the case, real­ly. Allah^(T) has decreed that the call should not be extend­ed only to those who reg­u­lar­ly pray in the mosque, because they have already under­stood their oblig­a­tions vis-a-vis Islam, and there shouldn’t be any major pre­oc­cu­pa­tion about their lev­el of ded­i­ca­tion and practice.

Rather, the frame­work of the da’wah should include more dimen­sions and widen up, we should not con­fine our­selves with­in the precincts of the mosque, but should vis­it and approach the fam­i­lies who have no access to even the most basic facts about Islam. We should not be sat­is­fied with the Fri­day ser­mon, but to con­cen­trate our efforts hard­er and insha’Al­lah, more fruit­ful work. We as preach­ers of this faith should not excuse our­selves with their wealthy fund­ing, while at the same time we lack every­day neces­si­ties. I say this because in Koso­vo too, there was a lot of mon­ey spent from Mus­lims from abroad, but which were bit­ter­ly ill-man­aged with the con­se­quence of being left only with a hand­ful active Mus­lim orga­ni­za­tions. One should com­pare this with the exceed­ing­ly high­er num­ber of Chris­t­ian orga­ni­za­tions of dif­fer­ent sects and denominations.

Is there a dan­ger for the Koso­vars from the (Protes­tant) Chris­t­ian organ­i­sa­tions oper­at­ing there ?

Anoth­er fea­ture of the sit­u­a­tion of beliefs among the Koso­vars of today is that Alba­ni­ans do not talk of reli­gion that often, let alone make it a main sub­ject of their day to day con­ver­sa­tions. We have per­son­al­ly heard many Mus­lims say that there is no dan­ger at all from such orga­ni­za­tions, because, as they see it, those orga­ni­za­tions are few in num­ber and their fol­low­ers negligible.

But we are argu­ing quite the oppo­site here, the dan­gers being many. Based on what we con­sid­er con­vinc­ing evi­dence and exten­sive facts, it turns out that many of those orga­ni­za­tions teach the chil­dren unfound­ed and fic­ti­tious ideas on mat­ters of belief and reli­gion. And there is not many among us pay­ing atten­tion to such activ­i­ties, because the par­ents in the first place pos­sess vir­tu­al­ly no infor­ma­tion on mat­ters of Islam­ic belief. They are often tricked to believ­ing that all their chil­dren do in those orga­ni­za­tions’ cen­tres is learn Eng­lish well, achieve a good mas­tery of the com­put­er, par­tic­i­pate in numer­ous com­pe­ti­tions and excur­sions to inter­est­ing places, and they’re proud of it.

But this is not how mis­sion­ar­ies act and deal with our chil­dren. While it is true that they have no truth to call to, they do have sophis­ti­cat­ed meth­ods of pro­pa­gan­da, a pro­fes­sion­al approach to deal­ing with com­mon peo­ple, a hard work and ded­i­ca­tion to their cause, which have enabled them to approach our Mus­lim youth and intro­duce them to their beliefs, which is not lit­tle. Let us not for­get that their activ­i­ties nev­er stop and their moti­va­tion are not per­cep­ti­ble on the surface.

As an illus­tra­tion, we will men­tion a con­ver­sa­tion we had with a col­league in the capi­tol of Koso­va, Prishti­na, con­cern­ing the dif­fer­ent prob­lems and dif­fi­cul­ties faced by the Mus­lims recent­ly, as well as the extent to which the imams were con­cen­trat­ing on da’wah. Dur­ing our con­ver­sa­tion, he told us that a num­ber of Koso­vars had already accept­ed Bud­dhism, Hin­duism etc. One should ask, how did this come along ? Doubt­less, the inter­na­tion­al pres­ence is not there just for admin­is­tra­tive work ; they become hap­py at the locals impres­sion with or attrac­tion to their religion(s) as well.

Anoth­er exam­ple is the one con­cern­ing the so called House of God’s Peo­ple. God is a wit­ness to the lev­el of influ­ence they had exert­ed on the minds of Kosovo’s youth. When we asked a neigh­bour of ours for the rea­sons why she was par­tic­i­pat­ing the preach­ing at this orga­ni­za­tion, she replied : ​“They explain to us their reli­gion well, teach us Eng­lish, com­put­er skills ; we have our pro­jec­tion room where we watch movies on Jesus Christ and dif­fer­ent sub­jects on reli­gion. We are being reg­u­lar­ly tak­en for excur­sions to dif­fer­ent places in Koso­vo, where we are not being sep­a­rat­ed from each oth­er and we have fun, drink and receive gifts frequently.”

This is the wit­ness of a girl com­ing from a Mus­lim fam­i­ly, who’s been dri­ven away from our pure faith and has been exposed then to cer­tain Chris­t­ian doc­trines, fol­lowed by amuse­ments, par­ty­ing and a gen­er­al decline in morals. Are these the fruits of the so called ​‘plans with­out plan’, as the British would put it, at a time when they are invit­ing our sis­ters and broth­ers to Chris­tian­i­ty and oth­er reli­gions ? Does the fact that they pos­sess no writ­ten (or declared) plan for telling us that we have no reli­gion, make their inten­tion for going there any less that dri­ving our peo­ple away from our tra­di­tion and reli­gion, away from Islam ?

How can one invite to a false teach­ing ? How can one claim to be inno­cent when they spread mes­sages which are very much against the estab­lished tra­di­tion of that place ? We will quote a mes­sage from the head of the mis­sion­ar­ies of the Chris­t­ian orga­ni­za­tion Samuel the Room-mate. Look at the words of Mr. Samuel :

“Your prin­ci­pal duty and aim is to take a Mus­lim out of Islam, a crea­ture with no bond to his Allah, and there­by no bond to (Mus­lim) ethics (akhlaq). Through this action of yours, you will be pre­cur­sors of colo­nial­ism in Mus­lim coun­tries, for you have pre­pared their minds to accept the road you’ve laid for them, and that is aban­don­ing Islam. You have edu­cat­ed a youth which knows not its bond with Allah and is not desirous to. Thus, a gen­er­a­tion has been cre­at­ed, which is exact­ly as colo­nial­ism wants it to be, unin­ter­est­ed as it is in lofty mat­ters. It is a gen­er­a­tion which likes com­fort and slug­gish­ness and which strives for ful­fill­ment of its pas­sions, there­by mak­ing the base desires their lives’ goal. If they study, this is for sat­is­fy­ing their pas­sions, if they amass wealth, it is for plea­sures, and if they built cen­tres it is play. This gen­er­a­tion sac­ri­fices any­thing for the sake of real­iz­ing its desires.” ³

How do the Chris­t­ian mis­sion­ar­ies act in dif­fer­ent parts of the world ?

The well-known schol­ar Ahmad Dee­dat [may Allah have mer­cy on his soul] has spo­ken fre­quent­ly about the meth­ods that such mis­sion­ar­ies fol­low, espe­cial­ly Jehovah’s wit­ness­es. Expound­ing on the his­to­ry and devel­op­ment of this sect, he wrote :

“The Jehovah’s Wit­ness­es are on of the Chris­t­ian fac­tions, found­ed in the U.S. some hun­dred years ago. With their tire­less efforts they have been suc­cess­ful in spread­ing their teach­ings abroad. It has already become the sec­ond largest group in Nige­ria, a Mus­lim dom­i­nat­ed coun­try.“⁴

He con­tin­ues by elu­ci­dat­ing on the mis­sion­ary activ­i­ty in Indone­sia, the coun­try with the great­est num­ber of Mus­lims in the world, where, he writes :

“…we see a large num­ber of mis­sion­ar­ies invit­ing to their reli­gions, and Chris­t­ian mis­sion­ar­ies alone amount to six hun­dred thou­sand full time work­ing per­son­nel. And what amazes is that these are not cler­ics, priests or pas­tors, they are true callers to their faith, doing their utmost to con­vert peo­ple… they even pos­sess spe­cial air­ports for their planes. And the num­ber of these jets exceeds that of the Indone­sian gov­ern­ment. They also have boats, in order to access the far away islands, because Indone­sia has more than 2000 islands, some of whom are dif­fi­cult to reach…“⁵

These were but a few data on the suc­cess and deter­mi­na­tion of the Chris­t­ian mis­sion­ar­ies, who have tak­en the trou­ble to go to far-away Mus­lim lands, not to speak of our own coun­try, Koso­vo, Alba­nia and Mace­do­nia. We can­not even com­pare to coun­tries like Nige­ria or Indone­sia, where the num­ber of uni­ver­si­ties and reli­gious schol­ars is exceed­ing­ly larg­er than those in our coun­try. But the com­mon denom­i­na­tor is the pres­ence of very poor peo­ple in all these places, which has made them attrac­tive for con­ver­sion work of mis­sion­ar­ies. A col­league of ours from Indone­sia says :

“There is a lot of dis­uni­ty among the Mus­lims of Indone­sia. We have two Islam­ic Com­mu­ni­ties, which means that for Ramadan, some start fast ear­li­er and some lat­er, and some cel­e­brate the Eid ear­li­er and some lat­er. There are but two class­es of peo­ple : very rich and too poor ; mis­sion­ar­ies address the poor, because the rich do not need shel­ter or hous­ing. The mis­sion­ar­ies nev­er com­plain of hard work con­di­tions ; they build hos­pi­tals, hous­es, treat the sick, edu­cate the Mus­lim chil­dren offer­ing schol­ar­ships to them, where­as the Mus­lim lead­ers occu­py them­selves with triv­i­al­i­ties.“⁶

Return­ing to the sit­u­a­tion in Koso­va, many of these mis­sion­ar­ies have con­tin­ued work­ing unboth­ered and even pro­mot­ed and advanced fur­ther, thus strength­en­ing their posi­tion with more expe­ri­ence and larg­er pres­ence in pub­lic life. They have stud­ied the men­tal­i­ty of peo­ple and the ill­ness­es they suf­fer from. These ele­ments are the basics for a suc­cess­ful caller. And these mis­sion­ar­ies do not study and get degrees for an office, a good wage, as often hap­pens with some of our imams, who seem to think that Islam ought to be stud­ied in order to sur­vive eco­nom­i­cal­ly. But shouldn’t we live for Islam instead of liv­ing from Islam ? It is ques­tion we must remem­ber well before we meet Allah in the Day of Resurrection.

What has been done for the rebuild­ing of reli­gious facil­i­ties in Kosova ?

Based on the data pro­vid­ed by the Islam­ic Com­mu­ni­ty of Koso­va, more than 200 mosques have been destroyed dur­ing the last war, not spar­ing even the Coun­cil of Islam­ic Com­mu­ni­ty, it’s rich archives and pre­cious library. Also much of the waqf prop­er­ty has been demol­ished or per­ma­nent­ly dam­aged. In the mean­time, there has been a major build­ing project of church­es in the after-war Koso­vo. So, while we face a great need to accom­mo­date the wor­ship­ing and faith-prac­tis­ing needs of the Mus­lims there, the oppo­site ten­den­cy has been observed, in the build­ing of dis­pro­por­tion­ate­ly more church­es and non-Islam­ic objects of cult like stat­ues and huge cross­es, as well as a cam­paign of mod­ern­iza­tion to strip Koso­vo of it’s Islam­ic iden­ti­ty. In our post-war home­land plagued by cor­rup­tion, a great num­ber of stat­ues has been erect­ed, like the one of Skan­der­beg, in the loca­tion where a famous mosque was sup­posed to be rebuilt, after hav­ing been demol­ished by the com­mu­nists. It will there­after be very dif­fi­cult to build any mosque near­by, asi it is claimed it can­not and should not com­pete with the staute of the ​“nation­al hero”.

Below is a pic­ture of that mosque tak­en more than 60 years ago.

The Yunus Efen­di Mosque, known as the mosque of Llokaçi, built in 1551 and demol­ished by the com­mu­nists in 1954.

Is this not an offense to the past, present and future gen­er­a­tions of Mus­lims in Koso­va ? To bring an object which has nev­er exist­ed there and pos­ture it as some­thing of nation­al val­ue and an obsta­cle for reli­gious prac­tice, is tru­ly unjust and irri­tat­ing for many.

One should men­tion here that we wit­ness a waste of pub­lic funds for erect­ing stat­ues of the so called Moth­er Tere­sa, which is being parad­ed as a nation­al fig­ure and get­ting shoved to Alba­ni­ans every­where, late­ly even in ID cards. Also, the build­ing of the cathe­dral in the cen­tre of Prishti­na, for which they have demol­ished an old, pres­ti­gious gym­na­si­um is a fur­ther exam­ple of this trend. We won­der what would have hap­pened had the case been for build­ing a huge mosque instead ? How would the politi­cians and pub­lic have reacted ?

After the war in Koso­vo, there has been much com­plaint against the rebuild­ing of the mosques, with the pre­ten­sion of press­ing on the pri­or­i­ties, like hos­pi­tals and schools. But those same voic­es nev­er make a sound for the cathe­dral being erect­ed in front of them, which clear­ly speaks of dou­ble stan­dards and spir­i­tu­al blindness.

And here, the ques­tion of the gov­ern­ment con­tribut­ing for the Islam­ic objects of wor­ship or any oth­er expen­di­ture relat­ed to Islam direct­ly or indi­rect­ly is real­ly out of ques­tion. We should ask instead who stands behind all of this, what do we need stat­ues, church­es and cathe­drals for ? Does not this speak of influ­ence from mis­sion­ar­ies in the lead­ers cir­cles of this coun­try ? Entire teams of mis­sion­ar­ies, who study the cul­ture, sit­u­a­tion, econ­o­my and his­to­ry of our peo­ple are includ­ed in this cam­paign of call­ing and invit­ing to their beliefs. 

APPENDIX I : THE CHRISTIAN ORGANIZATIONS IN KOSOVO

What fol­lows is an incom­plete list of Chris­t­ian orga­ni­za­tions oper­at­ing in Koso­vo, with their con­tact details.⁷

1) Ital­ian Con­sor­tium of Sol­i­dar­i­ty, Mar­co Bruc­co­leri, Nëna Tereze ³²⁄₈, Prishti­na, 038 – 223 002, kosovopz@​libero.​it
2) The Amer­i­can Jew­ish Joint Dis­tri­b­u­tion Com­mit­tee, Eli Eliezri, Luan Harad­i­naj ¹⁵⁄₂, Pristi­na, 038 224 194, eliezri@​ipko.​net
3) CARITAS Switzer­land, Jehona Rekathati, Rr. Lekë Duk­agji­ni, nr. 1, Prizren, ⁰²⁹⁄₄₄₇₃₉, caritas@yu.caritas.ch;prishtina@yu.caritas.ch
4) Catholic Relief Ser­vices, Lee Nor­rgard, Rr. Duk­agji­ni (Aktashi) II No.39A, Prishtinë/​038 /​249 – ⁶⁰²⁄₂₄₉ – 744, 044 500 695, lnorrgard@​crskosovo.​org
5) Aid for Aid, Rupert Dou­glas –Bates, 19 Nen­tori, Hyri­ja e 7, nr.4, Prishtinë/,++381 – 38-545454 evening, aidforaid@​aol.​com
6) Nor­we­gian Church Aid, Anne Car­o­line Tveoy, Rr.Fehmi Agani Nr.18, Prishtinë/​038/​244 – 744, anne.​caroline.​tveoy@​nca.​no
7) Youth With a Mis­sion, Math­ew Piercey/​/​Eric Bak­er, 101 Qafa C7, Prishtinë/(038)49 400, mattpiercey@​yahoo.​com
8) Car­i­tas Ital­iana, Lui­gi Bion­di, St.Rexhep Bis­li­mi — Catholic Church, Ferizaj/​Gjilan, ⁰²⁹⁰⁄₂₈ – 110, 044 500 539, caritasit.​kosovo@​caritasitaliana.​it
9) Inter­na­tion­al Catholic Migra­tion Com­mis­sion, Conan E.Peisen, Novi Pazar nr. 48, Prishtinë/​038 /​244 — 313, 244 – 314, icmc-​kosovo@​icmc.​net
10) The Catholic Orga­ni­za­tion For Relief And Devel­op­ment, Zana Hax­hiavdyli, R. Mazl­lom Laku­ci 42, Gjakove/​Peja, 0390 – ²⁸⁴²⁷⁄₂₁₇₄₃, cordaidkosovo@​yahoo.​com
11) Chris­t­ian Aid, Lina G. Cosi­co, Rruga:Abdullah Bugari, Rahovec /​Prizren, 029 77 917, 044 120 080, caidkosovo@​yahoo.​com
12) Dan Church Aid, Derek Frost, Fsh.Korenice, Gjakovë/​Peja, 044 237 319, dca@​ipko.​org, rickfrost_​cdn@​yahoo.​ca
13) Car­i­tas France, Sec­ours Catholique, Alex­is Adam, Rr.Tirana Nr.101, Mitrovicë/​028 30 250, caritas_​mitro@​hotmal.​com
14) Chris­t­ian Chil­dren’s Fund, Inc., Sergei Tsyganov, Zenel Sal­i­hu No. 28, Pristi­na, ⁰³⁸⁄₂₄₈ – 979, ⁰⁴⁴⁄₅₀₂ 144, ccfkosova@hotmail.com,theamarisa@yahoo.com
15) The Inter­na­tion­al Mis­sion Board Of The South­ern Bap­tist Con­ven­tion, Don­na Robin­son, Rr. Prizren­it No 1, Prishtinë/​038 /​555 – 899, donna@​webbox.​com
16) Car­i­tas Aus­tria, Thomas Preindl, Cul­tur­al Build­ing in Istog, Peja, 00873−761−61−8692, ca-​istok@​yahoo.​com
17) Car­i­tas Sec­ours Inter­na­tion­al /​Inter­na­tion­al Hulp­be­toon – Bel­gium, Bruno Ver­meylen, 24 JNA Street, /​Leposaviq, Mitro­vi­ca, 028 84 – 179, csidevro@eunet.yu
18) Car­i­tas Czech Repub­lic, Ladislav Muller, Rru­ga : Rgjep (sh) Djakovi­ca, Tra­jko Per­ic No 7, Gji­lan, koscacz@​usa.​net
19) Car­i­tas Pol­s­ka — Human­i­tar­i­an Orga­ni­za­tion of the Pol­ish Epis­co­pate Con­fer­ence, Hubert-Andrezej Matusiewicz, White Eagle Camp base and the Pol­ish KFOR, Kaçanik, Gjilan.
20) Cen­tro Laici Ital­iani per le Mis­sion, Ste­fano Fras­ca, Rr.UCK-Bankos kati I III, zyra 43, Gjakove, Peja, 0390 21 484, 044 134 168
21) Bashkësia e Ungjil­lit, Jef­frey L.Geaslen, !4 Qer­shori Nr.19, Gjakove, Peja, 0390 29 516, 044 – 128 676, jgeaslen@​hotmail.​com
22) Pax Christi Vlaan­deren, Nehari Shar­ri, Saraqeve19, Prizren, 044 190 773, paxchristi_​kos@​hotmail.​com
23) Fon­da­cioni Vepra e Bashkim­it të Vëllezërve të Krishterë të Shqipërisë, Adri­an Alia & Bafti Hox­ha, Rrasat e Koshares 28, Prizren, 029 24 389
24) Mis­sion East Trust, James Hendry Still, Mbretëre­sha Teutë, Mitro­vicë, ⁰²⁸⁄₃₉₅₈₀, ⁰⁴⁴⁄₁₇₆₃₁₇, Jimmet22@​hotmail.​com
25) Voice of Roma, Isak Skenderi, Laplje Selo BB., Prisht­inë, 063 877‑1958, isak_Skenderi@hotmail.com,trinroma@pacbell.net
26) Euro­pean Chris­t­ian Mis­sion, Gani Smoli­ca, Zija Prishti­na no. 40, Prisht­inë, 038 554 558, gsmolica@​yahoo.​co.​uk
27) Fon­da­cioni ” Nxën­sit e Jezusit”,Valerie Kroek­er, Rr.Nene Tereza Nr:10, Gjakovë/​Peja, 0390 20 273, 044 188 303, valkroker@​yahoo.​com
28) Qen­dra e Krishterë Shqiptare, Julian Shtëm­bari, Dar­d­a­nia 1÷334÷3, Pejë/​039 29 339, qkshkosov@​yahoo.​com
29) Bib­lis­che Glaubens Gemeinde, Dr.Hans Baur /​Sel­man Zenuni, Rr.Fehmi Agani nr.6, Gjakovë/​Peja, 0390 21 862, 044 154 542, drhbaur@​yahoo.​com
30) Aksioni i Dashurise/​Love in Action, Jus­tine Hors­fall, Qyteza Pej­ton 2/​A, Prishtinë/​038 248 645, ⁰⁴⁴⁄₁₂₆ – 446, justine@​aimoffice.​org
31) Mes­si­ah Evan­gel­i­cal Fel­low­ship, Femi Cakol­li, Naz­im Gafur­ri st. No.76/A, Prishtinë/​038/​39 405, ⁰⁶³⁄₈₀₁ 39 60, messiahchurch@​hotmail.​com
32) Koso­va Human­i­tar­i­an and Char­i­ta­ble Soci­ety — Moth­er There­sa, Don Lush Gjergji, Agim Ramadani p.n. Pristi­na, 038÷249−864, ntereze@​yahoo.​com
33) Shoqa­ta Protes­tante ​“Bashke­sia e Jezusit”,Bukurije Nikçi, Emin Duraku nr.27, Pejë, 039 32 349, 044 138 404, Bukurija@​yahoo.​com
34) Car­i­tas of the Catholic Church in Pristi­na, Nosh Gjo­laj and Smi­la Pauli­na Micakaj, Kar­poshi str. No. 41, Prishti­na, ⁰³⁸⁄₅₄₅ 536, caritas@​hotmail.​com
35) Car­i­tas of the Catholic Church in Bec, Kole Thaqi and Gjergj Mal­ota, Bec vil­lage No.59, Gjekove/​Peja, 044 122 ⁷⁹⁶⁄₀₄₄ 139 601
36) Koso­var Catholic Church Car­i­tas, Don Albert Krista, Kisha Kato­like, rru­ga e Gji­lan­it P.N., Ferizaj/​Gji­lan, 0290 21962;20041 ; 044120302, caritasko@​hotmail.​com

APPENDIX II : CHRISTIAN PROTESTANT ORGANISATIONS IN KOSOVO

1) Mark Edwards/​Organization : CrossWorld/​Home coun­try : USA.
2) Mark and Celeste Yocom/​Organization : Cal­vary Chapel/​Home Coun­try USA.
3) Pas­tor Bukuri­je Nikqi/​Church : Fel­low­ship of Jesus/Pe­jë-Istog, Kosova.
4) Jeff and Lin­da McLaughlin/​Organization : Full­ness of Time Ministries/​Home Coun­try : USA.
5) Matthew and Rachael Piercey/​Organization : Youth With A Mission/​Home coun­try : USA.
6) Jeff and Deb Diehl/​Organization : CrossWorld/​Home coun­try : USA.
7) Dave Lowrance, Mis­sions Team Leader/​Rich­field Com­mu­ni­ty Church, Yor­ba Lin­da, Ca/​Home coun­try : USA.
8) Seong­min Lee/​Abu­dant Life Church, Prishtinë/​Home coun­try : South Korea.
9) Yeon­hee Kim/​Abundant Life Church, Prishtinë/​Home coun­try : South Korea.
10) Irun Park/​Abundant Life Church/​Home coun­try : South Korea.
11) Joshua Miekley/​“Vepra e Bashkim­it te Vellez­erve te Krishtere te Shqiperise” Foundation/​Home coun­try : USA.
12) Pas­tor Dri­ton Gashi/​Eter­ni­ty Church/​Gjakova, Kosova.
13) Pas­tro Astrit Morina/​Eternity Church/​Gjakova, Kosova.
14) Don and Mar­ti Denham/​Organization : Lift Kosova/​Home coun­try : USA.
15) Gary and Michele Gallina/​Orga­ni­za­tion : Assem­blies of God/​Home Coun­try : USA.
16) Ran­som and Lin­da Pyle/​Organization : Inter­na­tion­al Teams/​Home coun­try : USA.
17) Matt and Judy Krebs/​Organization : East­ern Men­non­ite Missions/​Home coun­try : USA.
18) David Thomas/​Orga­ni­za­tion : Pioneers/​Home coun­try : USA.
19) Mark and Mary Orfila/​Organization : Assem­blies of God/​Home coun­try : USA.
20) Steve Davis/​Organization : Asso­ci­a­tion of Inter­na­tion­al Missions/​Home coun­try : UK.
21) Steve Frey/​Organization : Assem­blies of God/​Home coun­try : USA.
22) Don­na Robinson/​Organization : Inter­na­tion­al Mis­sion Board/​Home coun­try : USA.
23) Pas­tor Imir Gashi/​Church of the Nazarene/​Prishtinë, Kosovë.
24) Jeff and Diane Geaslen/​Organization : Apos­tolic Team Ministries/​Home coun­try : USA.
25) John and Ruth Chesnut/​Organization : Chris­t­ian Church-Church­es of Christ/​Home coun­try : USA.
26) Mark Brinkman/​Organization : Chris­t­ian and Mis­sion­ary Alliance/​Home coun­try : USA.
27) Gre­gor Menga/​Organization : Frontiers/​Home coun­try : Albania.
28) Altin Zefi/​Organization : Cam­pus Cru­sade for Christ/​Home coun­try : Albania.
29) Robin & Mir­jana Essex/​Orga­ni­za­tion : Elim New Life Foundation/​Home coun­tries : UK and Albania.
30) Jason Stryd/​Organization : Hori­zons International/​Home coun­try : USA
31) Pas­tor Dri­ton Krasniqi/​Fellowship of the Lord’s People/​Prishtinë, Kosova.
32) Pas­tor Artur Krasniqi/​Fellowship of the Lord’s People/​Prishtine, Kosova.
33) David and Kris­t­ian Dyer/​Organization : Oper­a­tion Mobilization/​Home coun­tries : Aus­tralia and Norway.
34) Dr. Hans Baur/​Orga­ni­za­tion : Bashkësia e Bes­im­it Biblik/​Home coun­try : Germany.
35) William Prime/​Organization : Glob­al Neigh­bors, Inc./Home coun­try : Canada.
36) Brad and Abi­gail Byrd/​Organization : Radstock/​Home coun­try : USA and UK.
37) Prim­rose Leahy/​Organization : Euro­pean Chris­t­ian Mis­sion International/​Home coun­try : Repub­lic of Ireland.
38) Ernie and Suzy Penner/Organization:Greater Europe Mission/​Home coun­try : Cana­da and USA.

1. Nixon is quot­ed as hav­ing said this at the ques­tion of how to deal with Muslim’s great attach­ment to Islam­ic val­ues, a prob­lem for which he saw Islam’s very nature as the main obsta­cle, which was to be dealt with by the method sug­gest­ed in his answer.[↩]
2. For rea­sons of secu­ri­ty we have not men­tioned the details of the fam­i­ly or the girl involved. This is also the case with oth­er exam­ples cit­ed below, for all of whom, nonethe­less we are ready to offer all the need­ed infor­ma­tion. Despite numer­ous dif­fi­cul­ties in many aspects, we were able to ver­i­fy those cas­es per­son­al­ly dur­ing a trip to Koso­vo, through per­son­al inter­view­ing and direct obser­va­tion. Of course, many oth­er sim­i­lar cas­es were not men­tioned in this brief paper.[↩]
3. Mus­li­manë, Zgjo­hu­ni ! Nebil B.Abdurrahman el-Muha­jjis, përk­theu nga bosh­n­jak­isht­ja Sali Sha­si­vari. Stam­boll 1999.[↩]
4. Allah fil Jehudi­j­jeti vel Mesi­hi­j­jeti vel Islam, Ahmed Didat, terx­hem­tun ve ta’liku : Muhammed Muhtar.[↩]
5. Allah fil Jehudi­j­jeti vel Mesi­hi­j­jeti vel Islam, Ahmed Didat, terx­hem­tun ve ta’liku : Muhammed Muhtar. (Lib­ri është në gjuhën arabe)[↩]
6. These are pri­vate inter­view data with a grad­u­ate of the Islam­ic Jurispru­dence in the Islam­ic Uni­ver­si­ty of Brunei, class of 2005.[↩]
7. Adresat e siper­shen­uara kam mar­rë nga Mr. Jakup Cunaku, i cili kohëve te fun­dit ka mbro­j­tur temën e magji­s­traturës mbi Fetë në Kosovë.[↩]