KariA‡i mosque inside central Bosnian highlands, where in fact the annual three-day pilgrimage commemorating Hajdar-dedo KariA‡a€”an very early messenger of Islam in Bosnia, a dervish sheikh, and partner of Lord (evlija)a€”takes room. Picture by David Henig, 2009.
Although the Yugoslav communist program oppressed and exercised widespread control of various religious manifestations and parties, it failed to prohibit the KariA‡i pilgrimage, that’s possibly great because pilgrimage provides typically started well-attended ( MulahaliloviA‡ 1989 :192a€“196). In 1993, throughout Bosnian combat (1992a€“95) a Yugoslav National military container drove throughout the ancient hardwood mosque. The ground is at the amount of time hardly accessible, since there comprise several landmines scattered in the earth across pilgrimage webpages, extremely neighborhood Muslims momentarily structured the yearly acquiring in a nearby provincial village mosque. Following fight, the scenery got slowly de-mined. The solid wood mosque ended up being remodeled in 2002 together with the pilgrimage completely reconditioned.
Although their repair got caused by a gaggle of local engaged Muslims, the mosque together with the land they sits on are officially purchased and accessibility them is subject to the state-approved Islamic society (Islamska Zajednica). The Islamic people is the cause of organizing the annual KariA‡i pilgrimage. The pilgrimage happens to the end of July. The go out is definitely mentioned based on the outdated Julian diary since the 11th Tuesday after Jurjevdan (i.e., St. George’s night, May 6). The pilgrimage starts by tuesday’s noon prayer and lasts till the Sunday midday prayer. Merely male Muslims are allowed to go to at KariA‡i.
The pilgrimage getting normally requires reciting associated with the entire Qua€™ran (hatma pigeon), vocal tracks revering Allah (ilahija), and other execution like the recital of mevlud verses both in Turkish and Bosnian, tevhid for footstool and Bosnian martyrs (A?ehide), and collective devotional and impressed prayer, kijam zikr (Arabic, qiyam dhikr). 2 The kijam zikr is performed by dervishes and directed by a dervish sheikh. Different pilgrims typically notice than take part in this type of prayer, as dervishes has typically become conceived of ambiguously and had been thought to be the Islamic a€?other withina€? inside the past Yugoslavia ( Bringa 1995 :221; Duijzings 2000 :107). But the devotional prayer during pilgrimage was also executed during socialist time. It is probably immense, since, during the 1950s, the Islamic Community, by using the Yugoslav state’s help and support, banished all dervish ordering in Bosnia-Herzegovina that they are a€?devoid of cultural valuea€? ( Algar 1971 :196). 3
Unlike the situation of standard cradles of Bosnian Sufism employing earlier dervish lodges during the western components of central Bosnia (cf. Algar 1971 ; A?ehajiA‡ 1986 ; MiA?ijeviA‡ 1997 ), the continuity of dervish requirements is cut in the northern parts. For this reason, KariA‡i might widely recommended and perceived for years only as somewhere of Muslim annual pilgrimage. But when you look at the latter 1980s, a dervish set of the Rifaa€™i order, that we have additionally read, would be developed in your community. 4 with its look for credibility and the recovery of Sufi training (tesavuf) in the region, the club entwined their character making use of the historic body of Hajdar-dedo KariA‡. While the dervish crowd here tracks their name through their sheikh’s a€?spiritual lineagea€?(silsila) to Kosovo, the dervishes look at KariA‡i their own spiritual cradle, and they get pregnant of Hajdar-dedo KariA‡ since messenger of Sufism in the region as well as their spiritual forefather.
The Ajvatovica pilgrimage act a tremendous character into the techniques village Muslims within the central Bosnian highlands think on the transformation of worthy landscapes a€?after socialism.a€? As part of the narratives and informal chats, my town family frequently juxtaposed KariA‡i and so the Ajvatovica pilgrimages. However, the great majority of those never pilgrimed to Ajvatovica.
The Ajvatovica pilgrimage, close village of Prusac, claims tales very similar to those of the KariA‡i webpages, dating back to the 17th millennium and regarding another famous messenger of Islam, effendi (and maybe dervish sheikh) Ajvaz-dedo. The tales point out that Ajvaz-dedo was actually somebody of goodness (evlija). When he hit Prusac, there clearly was no right water-supply from inside the village. There clearly was merely a spring near the community, it am blocked by a rock. Ajvaz-dedo put 40 nights wishing to Allah, as well as on the 40th week the man wished for two light rams colliding. When he woke upward, the stone experienced broken by 50 percent. Hometown villagers saw this as a miracle (keramet) and advantage (bereket), and, ever since, get pilgrimed into spot where in fact the hornet stone divide.
Unlike the KariA‡i pilgrimage, the Ajvatovica got technically forbidden during socialist course, in 1947 (cf. MulahaliloviA‡ 1989 :192a€“196), and was revived only inside 1990, mainly by the engagement of Islamic Community; various media, for example the Islamic weekly publication Preporod; plus the Stranka Demokratske Akcije (SDA; Party of Democratic Action), led once by Alija IzetbegoviA‡. Areas in which the Ajvatovica pilgrimage website is located was directed and defended through the fight by way of the Bosnian army, and, hence, through open public rhetoric, achieved the character of a holy secure, showing the continuity of a threatened Muslim people and its particular educational traditions (cf. Rujanac in newspapers ).
It swiftly came to be very clear in my experience about the method the Ajvatovica pilgrimage are orchestrated today takes on a substantial function in Bosnian Muslim nationwide open politics, as dominated from the Islamic area, and figuring plainly in hometown conversations. Ajvatovica try displayed through the Islamic Community given that the biggest yearly Muslim party in European countries, one with lengthy continuity, regardless of the formal ban enforced in 1947. As well as orchestrated and choreographed, a€?The times of Ajvatovicaa€? (Dani Ajvatovice) uncover as an assemblage of spiritual pilgrimage, constitutional collecting, and friendly display comprised of a variety of activities, shows, and classes being widely marketed and offered through Islamic neighborhood through several billboards. The Ajvatovica pilgrimage is definitely recommended, to paraphrase various hometown sites, as a a€?manifestation of history and durable continuity of Bosniak [Muslim] identification and culturea€? in addition to being the a€?largest Muslim meeting in Europea€? (e.g., discover Ajvatovica.org.ba 2010 ). Plus, inside my fieldwork, I had been continually advised that Ajvatovica were an all-male collecting, although after 1990 it has been openly presented into the nationalized rhetoric as a gathering for all those Muslims. To phrase it differently, the Ajvatovica pilgrimage am reorchestrated and instrumentalized in Bosniak governmental discourse as a fertile representation in post-Yugoslav open arguments on cumulative Bosnian Muslim personality and Bosniaksa€™ locate authenticity as an impartial post-Yugoslav us (nacija).
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