Rare indeed are those who wrote on the presence of
Bektashism in Bosnia-Hercegovina. Most of those writers
that make do make mention of Bektashis do so in various
works on the general history of the Bosnia-Hercegovina,
so that one can only count two or three works that are
fully dedicated to the Bektashis of this region. Primarily
there is the text of the late Džemal Čehajić published in
his book Derviški Redovi na Jugoslovenskim Zemljanima
and another article published in the Anali Gazihusrevbeg.
In these works, Čehajić gives a rather general view of
Bektashism, its origins, its relations with the Janissaries
and the Kizilbaş based on the works of Turkish authors
such as Fuad Köprülü, Halil Inalcik and others. The
presentation of Bektashism in Bosnia is rather minute.
Another text that also deserves to be mentioned is the
one by Riza Muderizović, published in the newspaper
Jugoslovenska Posta in 1931, which was one of the first
articles to mention a Bektashi presence in Bosnia. There
is also a text of Senad Mičijević, published lately in an
Islamic magazine Zamzam, which is a study today's
Bosnian Bektashis and provides much information. In
addition scholar, Alexandre Popović, references them in
his piece on the Islamic mystical orders of the Balkans in
Muslim Mystical Brotherhoods.
Each one of these authors has asserted that the Bektashis never achieved any
lasting successes in Bosnia and that they disappeared shortly before the
Austrian occupation of Bosnia [in 1878]. On the other hand, the Bektashis were
very numerous in Albania and in ‘old Serbia’ because, as Riza Muderizović
states, “inhabitants of these regions were always liberal in thought.”
Scholars who point out any Bektashi zikr ritual are also very rare. Džemal
Čehajić, for example, doesn't mention it at all in the above articles, whereas he
mentions other rituals such as the Ayni Ikrar and the Ayni Cem. On the other
hand, Muderizović affirms that this order does not have the same regular zikr
that other Sufi orders practice, but keep a private zikr. According to him, and
according to Senad Mičijević, there exist two ways of zikr: a main and collective
zikr, called the Gülbenk and an individual zikr.
Senad Mičijević is one of the exceptional authors to mention all the symbols
associated with Bektashis in Bosnia. After having described the features of the
ranks of baba (or halife) and dede, the author mentions the symbolic of colors:
the green, the red, the white and the black. He also mentions various insignia of
the Bektashis, such as the tiğbent (waistband tied with three knots which
represent Allah, Muhammad and Ali); mengüş (the earring that every
Bektashi who has made the vow of celibacy wears); the nefir, made of a cow
horn that was used as a form trumpet and served to frighten animals while in
the mountains and forests; the teber, a type of pole arm used in defense and on
jihad; and the keşkul, a leather bowl in which the dervish eats and drinks
water during a journey.
The outward signs of the baba were the hirka and the cubbe (a style of dress)
as well as the tac, headgear representing with twelve gores symbolizing the
Twelve Imams and which makes a Bektashi readily recognizable to outsiders.
The existence of Bektashi tekkes  mentioned in popular tradition is also
uncertain. Nedim Filipović has found, for example, the name of a Bektashi
tekke and its shaykh, Džangudaz, from a defter of the nahije of Bosanski-Brod,
for the year 1489, but I must confess that I could not recover this document
for personal examination. The existence of the tekke of Golobrdica, a district of
Sarajevo, is mentioned by Džemal Čehajić, but it does not exist any longer. It is
mentioned in the siccil #81 for the year 1845, which is preserved in the
Library of Gazibeghusrev, Sarajevo.
There is still further mention of Bektashi tekkes that have existed in Bosnia in
the past: two in Sarajevo, (the one of Golobrdica and the one of Atmejdan), one
in the eastern Bosnian town Čajnica (according to Evliya Çelebi). The famous
tekke of Blagaj (near Mostar) was most likely at one time a Bektashi tekke
based on certain evidence: a tradition concerning Sari Salik and his tomb
situated nowadays in the türbe the tekke, as well as the bas-relief representing
teslimi taş, a Bektashi symbol, and the absence of mihrab, would be some of
the signs. This tekke, which is dated from the 15th century, has belonged over
the centuries to several orders: Halveti, Qadiri and recently Naqshibandi, is
still active.
In his article Riza Muderizović mentioned the names of two Bosnian Bektashis:
the father of a certain Mehmed Kantardžić, and his son-in-law Abdullah
Ljutika.


The Search for Bektashis in Bosnia
Fejzula Hadžibajrić, shaykh of the tekke of Sinan Aga in Sarajevo and a dervish
belonging to six different mystical orders, showed sincere sympathy for the
Bektashis. He had in the past maintained friendly relations with the Bektashis
of Dakovica and especially with Baba Qazim Bakkali. He remembers the old
shaykh, Hamza Baba (the predecessor of Baba Qazim) who he saw with his
father-in-law, Adem Karadžozović (a Naqshibandi) during one of Hamza Baba’s
trips to Sarajevo. Shaykh Fejzula was impressed by the small gatherings where
Hamza Baba would recite Bektashi nefesler. As the baba recited the verses
regarding the Ehli Bajt, he would become full of emotion and was deeply
moved. Fejzula perceived at this man had “a great depth of intellect”,
something which he detected in other Bektashis as well.
Even though Shaykh Fejzula Hadžibajrić answered the question on the
Bektashis of Bosnia with: “They no longer exist, and I don't know why”, he still
revealed to me vestiges this defunct order. It is also thanks to the Fejzula that
I came into contact other knowledgeable Sufis: Abdullah Fočak, (a Naqshibandi
shaykh of Sarajevo) and Said Strik (a Naqshibandi dervish) as well as some of
the inhabitants of the Başčarşija district, all of whom knew something about the
Bektashis in Sarajevo.
According to the Fočak, he never had close contact with the Bektashis in Bosnia
except on the ‘Ashura, when a sweet dish of the same name was sent to his
home by them. The Bektashis in Sarajevo tended to be secretive in regards to
religion and they never discussed this subject with outsiders. “What shape
were they in?” I asked. “For that I seem to have no account,” he responded.
Undeniably, his account betrays a slightly negative view that Fočak placed on
the Bektashis and even a showed certain disdain for their place among other
Dervish orders.
According to Said Strik the Turkish novel by Yakup Kadri, entitled Nur Baba,
was one of the main sources of the negative reputation that the Bektashis had
in Bosnia. However Strik appreciates their struggle against the Sunni
formalism, while distinguishing between those Sufis who tended to be
formalistic and dogmatic, and those who were more liberal and tolerant.
According to Strik, the Bektashis of Bosnia were exclusively Albanian in origin,
having migrated over the years to Bosnia. There were only “particular cases”
found among native Bosnians, as for example a certain Bakaršić, who according
to Strik, was the last Bektashi of Bosnian origin (however according to the
Shaykh Fejzula, he was of Turkish origin). He was an old customs chief during
the time Austro-Hungarian occupation. He died in 1932 and was buried at the
Grlica Brdo cemetery in Sarajevo.
Strik affirms that there were no Bektashi communities outside of Sarajevo.
Nevertheless he related some interesting anecdotes concerning the Bektashis—
two regarding their behavior with the women and how they carried themselves
out properly in this regard.  
In the first story, a woman attempted to seduce a certain baba. The shaykh
placed a candle on her knees and said, “If you manage to hold your hand above
of the flame of the candle for five minutes as I will do, I will quit the Bektashis
and marry you.” Of course this was something the women could not do. The
second story is related to the Šaban Coffee shop at Bembaşa where before the
Second World War Bektashis often came drink. The prostitutes of the district
came there and the Bektashis often bought them drinks. However one time,
one of the Bektashis asked one of the women for her personal address. The
other Bektashis became so angry with him for this indiscretion that they
prohibited him thereafter from coming back to drink with them.
Said Strik also tells of the occasion of four babas of Albania that fought against
Germans during the Second World War and acquired themselves a lieutenant's
rank with the communist partisans. Having called for reforms in Bektashism,
they went to Kruja, where the main baba was living [the dedebaba] who shot
them dead on the spot for their revolutionary views. This narration was also
known to many dervishes of Sarajevo, such as Adem Karadžozović and Fejzula
Hadžibajrić.
According to the Shaykh Fejzula, there was a Bektashi from Sarajevo recently
living. Mufid Kadić (grandson of Enver Kadić) had entered into the order
thanks to a certain Latif Idrisi of Sarajevo. At the end of some years, Kadić
abandoned the order after finding disagreement with its hierarchy. Hamza
Baba was very displease with him and hoped that he would be punished a little
before the Day of the Judgment. At the age of 54 Kadić married a peasant girl
of 20, and he hid himself to the countryside during the war, having refused to
fight in the Ustashi forces. He died in 1982 and was buried to the cemetery of
Bare in Sarajevo.
It seems that a certain Mehmed Kabadija and a certain Smail Šobović, both
from Sarajevo, were influenced by Bektashis ideas thanks to Kadić, being
always held aside from the other orders.
Following several meetings, Shaykh Fejzula sent me to a craftsman of
Baščaršija, Ramiz Ljusha, of Albanian origin, a man likely to help me know
more about the Bektashis of Bosnia. However, Ramiz (despite what his son
says) is not Bektashi, but rather a Sa’di. He worked from 1932 for a Bektashi,
Latif Idrisi, who was a very rich man and who died in Sarajevo in 1969.
Ramiz affirms not to have had a lot of sympathy for the Bektashis, because, he
says, “they were capitalists.”  Yet he confesses that Latif Idrisi, an owner of
several lace stores, was good with him to the point of wanting to adopt him.
However Ramiz refused, not wanting, by pride, to change his name. He regrets
this move today.
Latif Idrisi did not have any children, but his brother, Ahmad had several girls
and a son. Since they didn't want to continue in the family business, Ramiz is
today one of the rare individuals to exercise this profession of lace-making. To
preserve it, the state granted him a store and absolved him from paying taxes.
As for children of Ahmed Idrisi, they are owners of coffee shops and pizzerias
in the Baščaršija and are completely unaware of the Bektashis.
Ramiz Ljusha had never seen a Bektashi zikr and believes that there are none.
He never attended any other ritual of this order. On the other hand, he
remembers Hamza Baba of Dakovica, who came to visit Latif Idrisi in Sarajevo
and remained for several months. Ramiz affirms that the Bektashis were very
private in regards to spiritual matters. When Hamza Baba was in Sarajevo,
Ramiz did not even have the right to enter in his room. However, he once went
with his employer and the baba in excursion. Ramiz also remembers that the
second wife of Latif Idrisi was, according to him, “as beautiful as an actress,”
and that she never veiled her face.
It was thanks to Ramiz that I discovered the Idrisi family, a family that has
managed to continue some Bektashi traditions. The family is of Albanian origin
and they settled in Sarajevo in the 1930’s. The three Idrisi brothers lived with
their wives in a very big house of the old quarter of Vratnik. They were all
tradesmen and possessed several lace stores in the Baščaršija. Today, the
children of Ahmed Idrisi, particularly Ahmed Idrisi Jr., his wife Emina and his
sister Senija are the only Bektashis left in Sarajevo, and are without doubt
probably the only Bektashis in all of Bosnia.
They possess numerous photos of the family, of the old shaykh of Dakovica,
Qazim Baba Bakkali and of their old house in Dakovica that served for many
years as a tekke. They left their native town as Serbs took power there and
came to Sarajevo “to look for a better market”, says Ahmed Idrisi. It is quite
natural for him to be a Bektashi since all his family was. He opposes to Sunni
legalism, and like all Bektashis venerates Ali and sons and the Twelve Imams.
He calls the Sunnis “Muhammadanci” and the Bektashis “Alijanci.” One could
recognize the Bektashis by several outside signs which according to him were a
sizeable mustache and a beard, the later usually grown only by babas. The
mother of Ahmed Idrisi Jr. became dervish at the age of 16 years, and it was
thanks to her that the father of Ahmed Idrisi also became one.
The Idrisis also possess a teslimi taş and a džuher, two Bektashis symbols. The
teslimi taş is a stone of alabaster, carved in shape of a twelve-pointed star, that
one puts on the stomach of a dead. The džuher, a piece of clay block from the
purported to be from the tomb Imam Husayn, is used to start the fast. One
grates the three sides of the block, and puts this powder then in a glass of
water which is drunk before the fasting. It is at this moment that the following
words are pronounced, “Lanet olsun! Ya Katil Husayn!” (Be cursed! Oh Killers
of Husayn!). These words, originally Turkish, are pronounced, according to the
Idrisis, in Albanian. Ahmed Idrisi having lack of džuher during a certain time
grated the teslimi taş instead.
Indeed, the ten days of Muharram are the very important. During these ten
days, Bektashis abstain from food and drink, do not wash or change clothes, do
not cut their hair, nor nails, and they do not engage in sexual intercourse. They
only eat cheese and other dairy products and they refrain from killing
“anything of that that moves,” including bugs.
On the tenth day, in the late afternoon, Ahmed Idrisi shaves his face, and
sacrifices a rooster. Then all of the family gathers at the table. They take the
rakija to begin meal eating soup and the çerviş (a salty halva-like dish cooked
in a stew of meat). During the meal, or later, they also eat the aşure that they
prepared at the end of the fasting. The aşure is made from more than a
hundred types of grains [!], never less thirty. It is necessary that the number
of grains is even, since, they say, that is a difference between the m and the
Sunnis. They boil these grains in a huge caldron of hundred liters. The tradition
consists in distributing the aşure to others, as well as the kurban. The Idrisis
also make the kurban on the Bajram but rarely fast during the Ramadan.
Their most important vow is (in Albanian) “Babaiya”, that is “By the Baba”.
After the death of the family member, Albanian Bektashis wear black; women
sometimes remain all the life in mourning, if they lost a son, for example. The
Bektashis lament in loud voice, and weep for the dead, as the Serbs and the
Montenegrins do.
They don't eat meat of rabbit, and also by superstition, they do not step on the
threshold of any house, because they believe that heads of Imam Hasan and
Imam Husayn have been place on the doorstep of their houses.
Every month of Muharram, the Idrisi sends money to the tekke in Dakovica.
This tekke is maintained by grants of supporters and ashiks. Ahmed Idrisi
praises that the last shaykh of the tekke, Qazim Baba. He however was
replaced by a baba of lower standing, according to Idrisi, and the fact that he is
married proves that no more ‘true’ Bektashis exist in Yugoslavia anymore.
Ahmed Idrisi feels somewhat detached from the Bektashis of Dakovica having
worked for so long in Sarajevo. For instance he could never attend the hadikas
(a type of Bektashi mass) that the baba gave every day during the month of
Muharram. Yet he truly hopes that his children will continue the Bektashi
traditions, as they practice karate today.
Finally, Ahmed Idrisi doesn't hide his regret for having divulged all of this
information to me, because he believes, by superstition, that the door fell on his
arm after having spoken to me and that is why it is in pain. However, “he
opens to me his domain”, words that prove complete friendship for Albanians
(besa) and Yugoslavians in general.


Where are the Bektashis of Bosnia?
by Prof. Jasna Šamić  (translated by Ashik Huso)
©www.bektashi.net