History of Bosnia and Herzegovina

Alija Ali Izetbegović (1925-2003) is one of the outstanding Muslim thinkers in recent history who have re-conceptualized the Islamic worldview and ethos in the context of the contemporary world on the one hand and critically reflected upon the modern Western civilization, on the other. Izetbegović conceives Islam as a system representing a middle path between Christian spiritualism and materialism of modern civilization. However, like any profound philosophical system, his thought requires exposition and interpretation, which the present paper ventures to undertake. Specifically, the paper inquires whether and how far his vision of Islam facilitates coexistence between Muslims and the others, especially regarding the Muslims living in Western societies. The query is crucial because some writers have accused Izetbegović of being a fundamentalist who pursued an agenda of monolithic Islamic culture with little room for meaningful participation of non-Muslims. The paper concludes that contrary to such negative renderings of his thought, Izetbegović was a thinker with a vast intellectual spectrum and an open outlook. Some of his peculiar notions can be conducive to the coexistence between Muslims and other European communities as well as Islamic culture and Western civilization.

Summary

The life and work of Constantine the Great (Flavius Valerius Aurelius Constantinus Augustus; from 306 to 337 AD) is one of the most researched topics when it comes to ancient historiography. Thanks to the famous Edict of Milan of 313 AD, the Constantine became a favorite of the church. In this regard, this document has become the subject of study not only of historiography but classic philology, theology, archeology and science of law as well. However, we should bear in mind that the Edict is just one stage in the cultural transformation of Illyrian provinces of Moesia Superior, Dalmatia, Pannonia Superior, and Pannonia Inferior (Pannonia Inferior ) from classical to medieval period of human history. It should be borne in mind that the Edict of 313 AD was preceded by the edict of toleration issued by Emperor Gallerius in 311 AD. Like Constantine, Gallerius was emperor of central Balkans origin who issued the edict in order to stop the persecution of Christians and to proclaim a certain degree of tolerance towards them. In historiography this event so far has been placed on the margins of the research interests. The agreement between Licinius and Constantine in 313 AD can thank its popularity to early Christian historians Laktancius and Eusebius. Through the work of these authors clear bias is reflected in the lack of pragmatism in their writing. Their works give the impression of awareness that Constantine started the process which will culminate in 391 AD when, during the reign of Emperor Theodosius I (Flavius Theodosius Augustus 379 - 395) Christianity from illicit religion (religio illicita) becomes the state religion and paganism on the other hand experienced a reverse fate and from the state religion it became illicit (religio licita). For theological knowledge the Edict of Milan has changed the face of religious antiquity, and it opened the door to the bishop of Rome. This issue needs to be examined through the eyes of pagan authors from the first two centuries of the presence of Jesus' followers in the Roman Principate. Chronologically, Pliny was first one to mention Christians in letters to the princeps Trajanus during his governing of Bithynia. After him Tacitus, Suetonius, Celsus and others wrote about this religious group. In their works, the noticeable diversity proves that on the description of a particular sociological phenomenon in the ancient world cultural - political conditions have a great impact. Accordingly, we should not neglect the fact that contemporary antique historiography has a different view on the interpretation of early Christian history and the role that Constantine played in it. Modern German historiography denies that Constantine in the first period of his reign was a Christian. According to them, the best proof of this is the way he celebrated the victory at Milvian Bridge on 28 October 312 AD. Of particular importance is the fact that after the victory at Milvian Bridge Constantine visited the Temple of Jupiter, the best, the biggest (Iovi Optimus Maximus) at the Capitol to make his traditional winning prayer inspired by Septimius Severus, princeps known for its hostility toward Christians. Even after 313 AD on his coins minted in the Illyrian Provinces purely pagan motifs appear. Anglo-Saxon classical historiography does not rule out the possibility that Constantine was in some way a Christian after 312 AD. In their studies the Anglo-Saxon historians often portray him as a compassionate and careful for Christians in his empire. Yet even though Christianity was one of the religions of the Empire, it was a religion that, from the beginning of the reign of Constantine, begins to assimilate its rivals. Even though 17 centuries have passed from the Edict, still it cannot be regarded as a dead historical source. Around it there are still many controversies. Law science has not yet answered the question of whether it is an edict, letter, rescript or mandate. In some ways it can be interpreted that Constantine's guidance to Proconsul of Africa from January 313 to return the properties they seized from Christian church, was the legal root of the laws which are in our time functional as well.  It is interesting today to try to answer through the prism of legal science on the questions why Constantine (through official instructions to provincial governors) ordered to exempt clergy from public services (munera civilian)? The biography of Dominus Constantine is specifically tied to the lands of antique Illyria. This great historical figure came into the world in one of the Illyrian Provinces - in the province of Moesia Superior. Until Romanization has not completely become part of the space there, it was inhabited by Illyrian and Celtic peoples Moesi , Triballi , Dardanians and Skordici . Among the major cities have certainly been Singidunum , Viminacium , Pincum , Margum , Ratiaria , Horreum Margi , Naissus , Municipum DD , Ulpiana and Scupi . It is in Naissus (today’s Niš) where Constantine spent his childhood. It was a period when the Illyrian and Roman pagan religion was widespread in all its diversity. Scientificaly speaking, in Moesia we can trace the continuity from the primitive religion and respect for local deities to the introduction of new deities of the people with whom they come into contact. Thus, indigenous peoples gradually accept Oriental, Greek and Roman deities, which were often identified with the local deities, and only from the fourth century the Christianity spreads. These data are important because in order to understand the significance of the Edict of Milan in countries of ancient Illyria it is necessary to obtain a specific historical picture of development continuity of this part of Euromediterranean at the classical period of human history. Particularly important in this process was Dalmatia, the largest one of Illyrian Provinces, which was inhabited by a whole range of different people. Through this province all the phases of development of the ancient civilization from the Illyrian Hellenistic period until the fall of the Roman Empire can be traced. It is the province where the Illyrian peoples of Dalmatae, Iapodes, Daesitiates and Breuci nearly two centuries resisted to superior Romans. The eastern part of the province was inhabited by one of the most famous Roman miners - Pirusti, and Dalamtia’s capital Salona was is some sense a capital of all Illyricum. On the southeastern parts of Dalmatia Agron’s Illyrian state was formed in the third century BC. There lived the famous Pliny’s Illyrii proprie dicti . The influence of Greek civilization on the Illyrians in quite simple way can be seen in the example Herzegovinian Daorsi, while in the upper course of the Neretva River, and in the fourth century after the Edict of Milan, Persian pagan cult of Mithras was very widespread. The interior of the province of Dalmatia provides a good example for understanding the efficacy rate of the Edict of Milan on the population in remote and relatively isolated parts of the Roman Empire. In contrast to the Dalmatia, the Roman provinces Pannonia Superior and Pannonia Inferior were, due to their geographical position, exposed very early to Roman influences, as well as any changes that accompanied the central government. From pagan cults to heretical teachings, within Christianity a religious mosaic was built in the two Roman provinces inhabited mostly by Celtic and Illyrian peoples like Amantini , Hercuniati , Scordisci, Breuci , Taurisci, Serapilli, Varciani, Colapiani and Iassi. One of the four capitals of Tetrarchy -  Sirmium was also located in Pannonia. It is a data which clearly illustrates the importance of the countries of the ancient Illyricum in the period before and after the Edict of Milan. The Western Balkans, in the antique sense Illyricum, for centuries was a link between eastern provinces of the Empire. Apart from Constantine, Illyricum was a birth place for a whole line of Roman emperors, starting from the father of Dominus Diocletian whose political doctrine resulted in the fact that a population of ancient Illyricum kept alive the spirit of the Roman Empire which started in the capital after 313 AD to put out along with the extinction of paganism. After the Edict of Milan, Euro-Mediterranean world slowly started entering into a new sphere of a (r) evolution of antique society.

Osmanlı İdaresinde Balkanlar, I, editörler: Alaattin Aköz , Slobodan Ilić, Doğan Yörük, Danko Leovac, Konya: Selçuk Üniversitesi, 2020.

Balkan pod osmanskom vlašću, I, ur. Alaattin Aköz , Slobodan Ilić, Doğan Yörük, Danko Leovac, Konya: Selçuk Üniversitesi, 2020.

The Balkans under the Ottoman Rule, I, ed. Alaattin Aköz , Slobodan Ilić, Doğan Yörük, Danko Leovac, Konya: Selçuk Üniversitesi, 2020.

The Ottoman conquest of a major part of the Bosnian Kingdom is one of the most important historical events that have occurred on the territory of today's Bosnia and Herzegovina. Authors of this paper present Ottoman narrative sources written in 15. and 16. century which share information about the conquest of Bosnia. Besides well-known names like Aşıkpaşazade, Tursun Bey, Neşrî, Oruç Beğ and Hoca Sâdeddin Efendi; in this paper one can find other authors, less known in our historiographies like Enverî, Karamanlı Nişancı Mehmed Paşa, Hadîdî, Kemalpaşazâde, Muhyiddin Mehmed, Lutfi Paşa and a few anonymous chroniclers as well. Aim of this paper is to present the narrative that was preset among Ottoman historians about the conquest of Bosnia based on a larger number of sources.