O sufizmu Saeid AAzra Kasumović, a prominent Bosnian-Herzegovinian researcher of Islamic culture and civilization and a Gazi Husrev-bey librarian in Sarajevo wrote a overview on the book  "About Sufism" by Saeid Abedpour. The text is published in the latest issue of magazine Novi Mualim. In his view, the author writes about the significance of this work in the context of contemporary Muslim intellectual debates, as well as a part of the book dealing with critical observations of the place and role of Bosnian tesavuf, facing many challenges.

 

Below we provide a complete overview of Azra Kasumović

This book  was printed in the edition of the "Ibn Sina" Research Institute of Saeid Abedpoura under the title O sufizmu - Bosanskı tesavvuf - at the end of this year (2018) (319 pages).
The book was originally written in the Persian language and was published in Bosnian. It consists of several articles published by the author recently in various scientific journals. Generally speaking, the author seeks to clarify in his articles  very essence of tesavwuf, its sources, the ways of historical realization and its influence on certain milieus during history. The author, however, does not only translate facts that have been widely researched and published in various ways and by various authors. By studying and carefully analyzing the long years of tesavvuf he is strongly engaged in the path of understanding the world of appearance in general as well as understanding the present reality and the place of tesavwuf in our global Now. He is particularly interested in the perspective of a new possible path of Sufism and transfer from Eastern sources to a modern, globalized world. He is attempting to present the potential of tesavuf, his educative and ethical values ​​that can qualitatively contribute to the betterment of various communities in the world burdened with excessive rationality in which every holiness, above all the sanctity of respect for nature, is lost, which is causing a general ecological disaster approaching rapidly. Speaking of the sources of Sufism, the author, as an Iranian with mother tongue Azerbaijani, born in Urumqi at the border with Azerbaijan, obviously prefers the Persian influence. He emphasizes the great influence of Horasan as the cradle of tesavvuf where the Sufi Gnostic were practiced. It was not an institutionally organized static tesavvuf that would only develop later in the Seldezian and Ottoman Turks. The Horasian Sufis that had been emigrating due to Mongolian emigration to Anatolia and the Balkans formed the organized brotherhoods. The codex of the Future Behavior promoted in Anatolia the father of Husamudin Celebi, Mevlanin murida from Urumija, the birthplace of the author of this text. It can be noticed that this work, above all, was under the strong influence of Iranian literature and the Iranian philosophical worldview, and in part, literature in English and Bosnian was used. When talking about Bosnian tesavvuf, in addition to the use of relevant Bosnian language literature, he relies on the findings he had come into contact with persons who, in his inner influence, acted in accordance with the values ​​promoted by the Tesavufian doctrine. Nevertheless, the careful observation of the phenomenon of Tassavufus in his various manifestations attempts to present us, partly on the basis of literature and partly on the basis of his own testimony, various aspects of his development as well as the influence on a particular social community as the Bosnian environment.
According to the author, tesavvuf is a much broader term than institutionalized tariqas, which are only a segment of tesavwuf since the non-institutional aspect of practicing the second-to-eighteenth century by Hijra, was more original and dynamic. In this regard, it is critical of institutionalized Sufi operations from the Ottoman Empire, arguing that the Ottoman approach to this issue led to the death of the rational-Gnostic thought as the achievement of the Horasan Sufias by directing tesavvuf to formalism, leading to the fall of Islamic religious thought and consequently to weaken the role of sufi. The above mentioned fact is seen as the main reason for the weakening of the Ottomans and their defeat in their efforts to spread to the West. However, the causes of the weakening of the Ottomans and the degradation of their power, taking into account the above factor, are far more complex.
Abedpour deals with various themes that make up the essence of Sufism as a system of cultural and ethical values ​​with a special method of action, and whose construction was attended by prominent Muslim intellectuals both from the East and from the Krajina areas such as Bosnia, where, through the longevity history, tesavvuf as an educational method successfully implemented and implemented in certain circles. And while we are struggling in Bosnia to write about Sufism, we have to perceive the Ottoman original texts, especially our authors who wrote in the Ottoman and Persian language and who were inspired by the works of the Eastern Sufi poets, philosophers and writers, so Abedpour tried to understand how the practice of the Tesavidian road in our Bosnian world in our immediate past and the functioning of our Sufis Now, or how the multieth-century presence of Sufi teaching has been reflected on the Bosnian community. In this regard, he specifically referred to the Sufi practitioners who have left a visible stamp on the Bosnian Muslim community in recent decades such as Hafiz Halid Hadžimulić, Sheik Zakir Bektić, Senad Mićijević. The author made such a choice on the basis that he knew and talked to them by considering their method of action and influence