By H.T. Norris
It is a detailed description of a few of the Sufi orders and activities which entered into the Balkans, the Crimean peninsula and different elements of japanese Europe following the Ottoman conquests. a number of the Sufis got here from Christian societies, largely from an jap Orthodox historical past, yet others, comparable to the Bosnians, from churches that have been accused or suspected of heterodoxy of trust and of antinomianism. those ideals, including pre-Christian ideals, encouraged by way of Manicheanism, Dualism and pantheism, left their mark on Sufi Islam. The ebook concentrates at the Bosnians, Bulgarians, Albanians and Tatars. Their Sufism displays their nationwide aspirations, and their writings fuse their mysticism, nationwide religion and folklore in a Sufism that is particularly targeted from that during different areas of the Muslim international.
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Extra info for Popular Sufism of Eastern Europe: Sufi Brotherhoods and the dialogue with Christianity and 'Heterodoxy'
In their opinion, there existed an original Bosnjak silsila or ‘chain of initiation’. They, as Muslims, were the spiritual heirs to this ‘chain’, even though the Bosnian Church had disappeared from history in their land. They had inherited this ‘chain’ from their ancestors who were believed to have been members of this Church but who were far from being ‘CryptoChristians’. This they totally denied. Hypothetical speculations still strongly influence the opinions of all those who would try to measure the degree to which the beliefs of the Bosnian Church could have been a major factor in the conversion of the Bosnjaks to Sunnite Islam.
It served as a school for new converts to Islam. In 1489, at Rogatica, towards the Drina valley, a zavija was founded by a dervish named Muslihuddin. The Hamzawiyya zavija on the road which linked Zvornik with Srebrenica, and which was erected about 1519, was destined to be one of the most historic in Muslim Bosnjak history. In Zvornik itself, around 1530, the Bahsibeg zavija was erected for private meditation, yet it also contained a public kitchen. The most important of Sarajevo’s zavijas were founded by Sufis from the Middle East.
Pp. 74–5): The lay eye can discern little regularity in the placing of the stones. But something in their ambience suggests that these burial grounds were chosen with a feeling of for surrounding nature. Like much ancient stone art they seem to come alive in the sunlight, to have been worked, carved and placed 28 Sufi orders and the Bosnian Church to make use of the full play of light at all seasons and at all time of day. At one moment they are so lit that we suddenly stop amazed by their expressive power, at anothers we may pass them by almost unnoticed, seeing nothing on them but the lichens which merge them into the background.
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