Some Notes on the Naqshbandi Tariqat in Bosnia

Crossing the Bosphorus: Connected Histories of “Other” Muslims in the Post-Imperial Borderlands of Southeast Europe

“…Naqshibendi brotherhoods have the longest uninterrupted genealogical chain of successors ( silsila ) in Bosnia. Their genealogy can be traced back to Husejn Baba Zukić El-Bosnevi, who lived in the late eighteenth century (Algar 1971; Mičijević 2009). The Naqshibendi brotherhoods in the Bosnian territories have thus endured the vicissitudes of the past three centuries, persisting as most other dervish brotherhoods in Bosnia vanished or significantly diminished.…”

“This is our little hajj”: Muslim holy sites and reappropriation of the sacred landscape in contemporary Bosnia

“…However, the devotional prayer during the pilgrimage was also performed during socialist times. This is arguably significant, as, in the 1950s, the Islamic Community, with the Yugoslav state's assistance, banned all dervish orders in Bosnia‐Herzegovina for being “devoid of cultural value” (Algar 1971:196) 3…”

“…Unlike the case of the traditional cradles of Bosnian Sufism with their old dervish lodges in the western parts of central Bosnia (cf. Algar 1971; Čehajić 1986; Mičijević 1997), the continuity of dervish orders was severed in the northern parts. Hence, Karići has been publicly presented and understood for a long time solely as a place of Muslim annual pilgrimage.…”

Tracing creative moments

“…Reading it again later, I became puzzled. How did it come about that the old dervish did not feel anything so evocative in other lodges that are often considered, in popular and aca-demic discourses (Algar 1971;Bringa 1995: 220-224), as "traditional cradles" of Bosnian Sufism, and that he had also visited? What made the situation-the eventful evening-so persuasive as to be understood by the dervish guests as a feeling of "a hundred years of continuity"?…”