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By Ines A
In Dervishes and Islam in Bosnia, Ines Aščerić-Todd explores the involvement of Sufi orders within the formation of Muslim society within the first centuries of Ottoman rule in Bosnia (15th - sixteenth centuries C.E.). utilizing quite a lot of fundamental resources, Aščerić-Todd exhibits that Sufi traditions and the actions of dervish orders have been on the center of the non secular, cultural, socio-economic and political dynamics in Bosnia within the interval which witnessed the emergence of Bosnian Muslim society and the main extensive section of conversions of the Bosnian inhabitants to Islam. within the approach, she additionally demanding situations the various demonstrated perspectives relating to Ottoman guilds and the topic of futuwwa (Sufi code of honour).
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Extra resources for Dervishes and Islam in Bosnia: Sufi Dimensions to the Formation of Bosnian Muslim Society
Example text
An Ottoman chronicler whose work Tevârih-i Âl-i Osman (The Chronicles of the House of Osman) is an important source for early Ottoman history. One of the many small Turkish principalities founded in Anatolia between the 11th and 14th centuries, governed by a Bey. The other three were Akhiyān-i Rūm, Abdālān-i Rūm and Bādjiyān-i Rūm (Mélikoff, Ghazi, p. 1045, Köprülü, Les Origines, pp. 102–123). 15 it is interchangeable with Anatolia as a whole. Thus, Barkan, for example, discussing these four corporations mentioned by Aşıkpaşazade, translates Akhiyān-i Rūm as Anadolu Ahileri and Bādjiyān-i Rūm as Anadolu kadınları (Barkan, Istilâ, p.
48 This suggestion has been accepted by Malcolm, who points out that the establishment of Islam following the Ottoman conquest must have been considerably aided by the fractured ecclesiastical history in the period leading up to the conquest and the continual competition between two, and in some areas three, different churches; when this situation 45 Malcolm, Bosnia, p. 42. 46 This is why it is surprising to find a much more recent work such as Minkov’s Conversion to Islam (2004) still subscribing to the Bogomil theory (in its oldest form which involves calling on similarities between Bogomilism and Islam): Minkov proposes that, due to its great influence in Bosnia, Bogomilism played an important role in the Islamisation process there, and further suggests taking the example of Bosnia as a pointer to the way in which Bogomilism should be considered as a factor in the Islamisation processes in other parts of the Balkans (Minkov, Conversion to Islam, pp.
67 63 Krstić, Contested Conversions, p. 17. 64 Sugar, Southeastern Europe. 65 Sugar, Southeastern Europe, p. 53. 66 Usually rendered in English as ‘saints’ or ‘holy men’, the term comes from the Qurʾanic phrase ‘awliyāʾ Allah’, which can be translated as ‘the men close to Allah’ or ‘the friends of Allah’, and in Sufism is used for those who are thought to have reached a particularly high ‘station’ (maqām) on their path towards God. 67 Sugar, Southeastern Europe, p. 53. 69 Although these kinds of simplifications may not be significant for his purposes, they nevertheless do have an impact on the subject as a whole.