д-р Зейнеп Абаджъ, Приемането на исляма в османското общество

Conversion into Islam in the Ottoman Society

I would like to address my general topic with a rather much debated subtopic: Conversion. Although it means adoption of a new religion that differs from the convert's previous religion, in ottoman history it meant conversion into Islam.

Religious conversion is a multifaceted phenomenon and also a valuable topic for any historical investigation as it incorporates psychology, sociology, anthropology, history and theology. In this lecture, some conversion cases selected from the Bursa Court records   will be presented to give an idea about being a Muslim or being a convert. I will make use of the review of secondary literature about the Islam in the Balkans.

My lecture will be consist of three parts: 1) Introduction to the sources, 2) Conversion into Islam in Anatolia and in Balkans, 3) Comparison of two region and conclusion.

1) Introduction to the sources:

Conversion into Islam either in Anatolia or in the Balkans can be followed (at least) by two different sources: Court records and kisve bahasi petitions. (The second source group has already been a subject of investigation and there occurred at least a book and some articles). Without delving into the nature of kisve bahasi, I can easily say that those were the petitions of converts appealing to sultans charity. In my lecture I will try to show the general nature of those petitions.

Court records is another source of following conversion into Islam.  Much has been written about the importance of the court records. However this “indisputable” importance has not been proved explicitly by carrying out large-scale historical investigations. Bursa, being the first capital of the Ottoman Empire, can be accepted as an ideal place for understanding of Ottoman society in general and conversion into Islam  in particular because of its heterogeneous population. Once upon a time nearly half of its inhabitants were non-Muslims, even though this percentage gradually decreased over the centuries.

2) Conversion into Islam in Anatolia and in Balkans

I’m aware of the fact that conversion into Islam in the Balkans is sensitive subject for the academicians living in this area. As a result I can clearly understand the justification attempts of them by referring to “aggressive nature” of Islam. Without going into much detail, I will try to summarize the standing of those academicians who insist upon coercion theory.

In the second part of my lecture I will try to explain term of crypto-Christian. Conversion into Islam goes with hand in hand with the crypto-Christian term especially in the Balkans and other out of core areas of the empire. It refers to those whose religious belief and  practices are not in harmony as a result of social, economic and administrative pressure.

3) Comparison of two region and conclusion.

In the last part of my lecture I will try to compare Anatolia with the Balkans. I will be referring to the following terms which had certain impact in different decrees in religious conversion: a) Fear as a motive of conversion. b) imitation, c) Social and economic pressure d) response to a teaching.