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• W1539046385 abstract "H.T. Norris. Popular Sufism in Eastern Europe: Sufi Brotherhoods and the Dialogue with Christianity and 'Heterodoxy.' London - New York: Routledge. 2006. Pp. 192. Hardbound. ISBN 978 0 415 29755 4. Price: UK £ 75.00. Popular Sufism in Eastern Europe by H.T. Norris is one of those works of historiographic description, so common nowadays, that are remorselessly detailed and unendurably dull. The book has nine chapters and a conclusion, two appendixes, a glossary of terms, notes, selected bibliography and an index of names and terms, taking up 155 pages of close-set type. Although the book was intended, as the author notes at the outset, as essential reading for connoisseurs of Islam, it should be said that it is in fact an academic and premeditatedly forced theory on heretical in Bosnia and the Balkans. It not only lacks stylistic appeal, interpretative depth and insight, but also historical accuracy and academic responsibility, which would require that a true account of concepts, events and facts should be the prime concern. Regrettably, this is not the case in this book, which is packed with so many names, events and concepts that it seems to be intended to convey the impression that the author is immensely erudite. All that these names, events and concepts ultimately provide, however, is a distorted picture of almost everything the book describes. The few minor details that more or less accord with the historical facts are simply not even worth mentioning. The author opted to describe popular Sufism in eastern Europe-Bosnia, Bulgaria, Albania and Tataristan-not as a secondary feature resulting from the arrival of the original Sufi orders and their development in these regions, formerly conquered by the Ottomans. Instead, he portrays it as the principal spiritual trend and locus from which different versions of Islam that differ greatly from the original Islam brought by the Ottomans evolved in these countries. Let us take Bosnia and its Islamic religious tradition and culture, which evolved from the idea of Islam, as an example. If I had not been born in Bosnia, and had not been professionally involved in Islamic dogmatics, the history of religion and comparative mystic traditions (Sufism, Kabbala and Christian mysticism), I would never have learned from Professor Norris's book that he was describing my own homeland and the Islam that is a living presence there. This is true notwithstanding the array of evidence presented with much sophistication. For instance, Professor Norris has exactly the same view of the history of Islam in Bosnia and in Albania-that is dominated by the Bektashi order, an extremely disputable and unacceptable Sufi community in the eyes of orthodox Islam and the authentic Sufi tradition, and one of which there is not the faintest trace in Bosnia. Despite this, the author searches, as if through a microscope, for the minutest sign of popular, and preferably heretical, religiosity and spirituality. His purpose is not so much as to contrast it with the prevailing trend of Islamic religious tradition and culture in Bosnia, but rather to portray this alternative, heterodox trace, minute though it is, as a synonym for the development and foundations of the only spiritual heritage Bosnians of the Islamic faith possess. Professor Norris echoes the western orientalists of the nineteenth century, who advanced the most fanciful of theories on the origins of Sufism simply to argue that it was not the product of an authentic, thinking Muslim genius. Like them, he too prefers to equate the Bosnian Muslimsiathe Bosniacsiawith the pre-Islamic, so-called Bogomil or kristjan tradition and Sufi Islam or Islam in Bosnia. As he sees it; anything rather than having to admit that the Bosniacs have a more than five-hundred-year heritage of original Sunni Islam of the Wanaf©¼ madhhab, as an authentic, wholly orthodox and magnificent Sufi tradition which they evolved under the direct inspiration of orthodox Islam. …" @default.
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• W1539046385 title "Popular Sufism in Eastern Europe: Sufi Brotherhoods and the Dialogue with Christianity and 'Heterodoxy.'" @default.
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