ISSN: 2320-5407 Int. J. Adv. Res.

11(09), 47-54

Journal Homepage: -www.journalijar.com

Article DOI:10.21474/IJAR01/17501
DOI URL: http://dx.doi.org/10.21474/IJAR01/17501

RESEARCH ARTICLE
THE ROLE OF ISLAM IN SOCIO-CULTURAL TRANSFORMATION OF THE BALKAN SOCIETY,
1354-1450

Ammalina Dalillah Mohd Isa1, Napisah Karimah Ismail1, Firuz Akhtar Mohamad Bohari1, Lily Hanefarezan
Asbulah1, Nor Syamimi Mohd2, Nur Ainul Basyirah Alias3, Nurliyana Mohd Talib4 and Afeez Nawfal Mohd
Isa5
1. Research Centre for Arabic Language and Islamic Civilization, Faculty of Islamic Studies, Universiti
Kebangsaan Malaysia, 43600 UKM Bangi, Selangor, Malaysia.
2. Research Centre for Quran and Sunnah, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, 43600
UKM Bangi, Selangor, Malaysia.
3. Faculty of Human Sciences, Universiti Pendidikan Sultan Idris, Tanjung Malim, Perak, Malaysia.
4. Philosophy and Civilization Section, School of Humanities, Universiti Sains Malaysia, Penang, Malaysia.
5. Faculty of Art, Sustainability and Creative Industry, Universiti Pendidikan Sultan Idris, Tanjung Malim, Perak,
Malaysia.
……………………………………………………………………………………………………....
Manuscript Info Abstract
……………………. ………………………………………………………………
Manuscript History The entrance of the Ottomans in the Balkans in the 14th century
Received: 05 July 2023 brought about significant changes in European history. The Balkans,
Final Accepted: 09 August 2023 which had been administered by the Byzantine Roman Empire with
Published: September 2023 Christian church influence, were now conquered by the Ottoman
Empire, which introduced new administrative structures and
Key words:-
Socio-cultural Change, Islam and Social organisations with Islamic influences. This has influenced the socio-
Change, Ottoman History, Ottoman cultural makeup of the community, particularly at the conclusion of
Administration, Balkan Society, Balkan Sultan Murad II‟s reign. The purpose of this study is to examine the
Medieval History
role of Islam in the socio-cultural transformations of Balkan society
from the early years of Ottoman rule until the end of Sultan Murad II
reign. This study employs a qualitative research method through
content analysis, as well as descriptive and deductive analysis.
According to the findings of this study, Islam played an active part in
influencing the socio-culture of Balkan society during Ottoman rule in
a multitude of ways. The first is to lay the groundwork for the Ottoman
government‟s administrative and legal systems. The second is to
prioritise the provision of Islamic infrastructure and facilities and waqf
institutions in order to promote the Muslim community and the Balkan
region. Third, assigning the obligation of preaching and spreading
Islam to all Muslims, and last, promoting a better lifestyle change in
accordance with Islamic principles, among Balkans who have recently
adopted Islam.

Copy Right, IJAR, 2023,. All rights reserved.

……………………………………………………………………………………………………....
Introduction:-
Change is a natural and universal occurrence in life. As stated by Sumaya and Shadiya (2011), “Generally change is
a universal, unavoidable, irreversible and is a necessary phenomenon. Change is everywhere and happens all the

Corresponding Author:- Ammalina Dalillah Mohd Isa 47

Address:- Research Centre for Arabic Language and Islamic Civilization, Faculty of
Islamic Studies, Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor, Malaysia.
ISSN: 2320-5407 Int. J. Adv. Res. 11(09), 47-54

time.” Similarly, social change are natural processes that occur in every civilization throughout the ages. Okumus
(2020) expressed that, “a society that does not change or in which change does not occur cannot be
imagined.”Socio-cultural transformations refer to social and cultural changes that occur in a society. Social change
can be defined as “the alteration, modification, or transformation of public policy, culture, or social institutions over
time.” (Kendall 2012). Landis (1935) explain further that, social change is “changes in group composition (age, sex,
vitality mobility, etc.) and changes in the interaction patterns (conflict, co-operation, domination, subordination,
etc.) that characterize inter- and intra-grourp relations.” While cultural change define as “Changes in ideas, norms,
and behaviors of a group of people (or changes in the contents or themes of their products reflecting such changes),
over time, typically on the scale of decades or centuries.” (Varnum & Grossmann 2017). Landis (1935) elaborate
cultural change as “changes in the man-made tools, mores, and folkways.” In addition, Landis (1935) further
explain, “Social change is in most cases the forerunner of cultural change and frequently induces the cultural
change.” Thus, this socio-cultural transformation can also be interpreted as a cultural change that occurs because of
social change. Socio-cultural transformation is a component of the discussion of social change.

The Balkan society is one of the most dynamic, with ongoing socio-cultural transformations. This is due to the
regionss long history of human occupancy. Beginning with the Neolithic period, migration and conquest of the
region occurred one after the other. Various civilizations formed and dominated the region. The Greek, Roman, and
Byzantine civilizations are examples of well-known civilizations. Migration of people of various ethnicities to the
region changed the social and cultural mix of the community. According to Schmitt (2016), a huge and significant
transformation in European history happened when the Ottoman Empire acquired control of the region.The Ottoman
conquest of the Balkans had a significant impact on the region‟s social and political changes (Urea 2019). This
occurred as a result of the Ottoman Empire introducing new administrative and judicial systems and policies that
altered the previous social and political administration in the Balkans. These social and political developments
resulted in cultural changes that were abundantly noticeable at the conclusion of Sultan Murad II‟s (1421-1451)
reign as stated by Kiel (2009) that, “By 1450 the south-eastern Balkans had become fully integrated in Ottoman
culture, becoming a part of the Turkish world.”

Through the study of Ottoman history, average Ottoman scholars debated those changes in Balkan society occurred
as a result of the administrative and legal systems and policies implemented by the Ottoman government,
particularly the resettlement policy, the administrative system, and the Ottoman military system. These, however,
are not the only elements causing socio-cultural changes in Balkan society. This is because, as Miljkovic (2009)
explains, the Ottoman Empire, as an Islamic administration, incorporated Islamic values into its rule. Miljkovic
(2009) stated that, “The Ottomans, who had defined their state with two basic attributes: Islamic and military, had
brought along the new administrative order, based primarily on the Islamic law, the sharia, along with recognition of
the traditions of the previously existed Islamic states (primarily the Abbassid Caliphate).” Sumaya and Shadiya
(2011) proclaimed that, Islam has the ability to alter a society‟s social life. Therefore, the purpose of this study is to
examine how Islam has influenced Balkan society‟s socio-cultural transformations, in particular during Sultan
Murad II‟s rule.

Islam and Socio-cultural Transformation:-

Religion, in general, has a relationship with social change. In accordance with Luckmann (1977), religion has the
ability to either promote, obstruct, or prevent transformation. This can be found in religious teachings that provide
new ideas that persuade its followers to behave or conduct new practises, renounce current practises, and prevent its
followers from engaging in actions that contravene religious teachings. Okumus (2020) adds to the reality of the
relationship between religion and social change by explaining that in general, religion can be a factor in social
change (religion-social change) and religion is affected by social change that occurs (social change-religion). What
he tried to convey about the link where religion is affected by social development is when the practise of a given
religion tends to follow the present social conditions of society rather than the original teachings. This condition can
be observed in societies that embrace and practise secularism. According to Beyers (2017), this might occur when a
community perceives religion as part of the concept of culture and does not distinguish religion from the concept of
true religion. However, when discussing Islam and social change, the relationship between the two falls back on the
reality of the first relationship, which is religion as a role in social and cultural change. This is because the religion
of Islam is based on the teaching of Quran which its content will never change and remain forever. Islam has
sparked social change without impeding societal growth. In order to comprehend this relationship, the essence,
concepts, and principles of Islam are thoroughly examined.

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The word Islam is derived from two root words, salima and aslama, which indicate peace and submission,
respectively. According to Ibn Manzur in Lisan al-„Arab, Islam means submission and obedience. According to
Sharia, Islam is submitting to Allah, implementing Sharia, and expressing allegiance to the teachings conveyed by
the Messenger of Allah (Ibn Manzur 1985). According to Baharuddin et al.‟s (2020) research, “Islam according to
the Quran is viewed as a religious religion that is a religion that conforms to the human code in giving guidance to
humans to submit to Allah SWT and to do good to others.” The explanation of the meaning of Islam in terms of
language and terminology demonstrates that the essence of Islam is founded on the relationship between man and
God, as well as the relationship between man and man.

The Quran and Sunnah are the foundational texts of Islam. The Quran is Allah‟s message that was revealed to the
Prophet of Allah by Gabriel to guide mankind in knowing Him and guiding them in life to reach the main objective
of serving Him and living in His pleasure. While al-Sunnah is a source that elaborates on the explanations given in
the Quran, it also serves as proof of the truth of the Prophet‟s teachings, which were recorded in the form of hadith.
Through the Prophet‟s hadith, he translated the teachings of the Quran and showed people the way and provided
recommendations and explanations in a practical form for practising Islam in daily life (Aminudin et al. 2006).
Aminudin et al. (2006) added, through His Messenger, al-Sunnah was able to demonstrate that the principles of
Islam contained in the Quran are applicable in all systems of human existence throughout the ages.

It is undeniable that Islam supports change in both people‟s individual lives and society as a whole based on the
teachings of the Quran and Sunnah. This is because the Quranic verses outline comprehensive teachings that touch
on social systems like the family system, economy, justice and legislation, politics and statehood, education, morals
and virtue. They also address matters of worship, which is to maintain a relationship with God. These teachings also
address and regulate relationships between fellow humans. The Hadith of the Prophet provided detailed explanations
of the teachings by using instances drawn from social life. Hence, Sumaya dan Shadiya (2011) stressed that “Islam
has never ignored social change, and has always been concerned with it from the first day it was revealed to the
Prophet Muhammad PBUH. It has changed people‟s lives from being non-believers to believers, and from being
scattered in different places to one Ummah under one law that is the Islamic Sharia and into believers in one God
Who is Absolute.” They added that the teachings of Islam delivered by Rasulullah “…has transformed their social,
political, and economic life as well as their morality and ethics. It has been revealed to reform humanity to succeed
in both, this world and the Hereafter, because human beings (al-nās) are the fundamental factor in social change and
development.”

In the process of social and socio-cultural change caused by Islamic factors, these changes occur not only through
the teachings of Quran and Sunnah, but also through actors who play a part in presenting and disseminating the
teachings of Islam. This is because if the revealed Islam‟s teachings are not spread, they will remain as the lessons
contained in the words of the Quran. As a result, when Islam was revealed to the Prophet of Allah through the
Quran, there was a verse that instructed him to spread the teachings. Okumus (2020) concludes, “Muhammad
(PBUH) is the main actor in the occurrence of great social, legal, political, religious, economic and cultural changes
in the history of humanity with his exemplary humanitarian-prophetic model personality, model of change, man of
action, and impressive guidance and leadership in his society, where he served as a prophet and became the subject.”
This social and cultural transformation cannot occur without the actor‟s involvement in carrying out the transmission
of Islam.

There are many ways to disseminate Islam, but one popular strategy that has a significant impact on the
neighborhood‟s social and cultural transformations is openly preaching to the people there. This can be seen to have
occurred since the time of the Prophet, who was given a revelation to preach Islam openly. When the Prophet made
this call, many people responded and accepted Islam. They then renounced the ideals and culture of Jahiliyyah life
and adopted the Islamic lifestyle prescribed by the Quran and the Prophet‟s Sunnah. Islam‟s primary strategy for
bringing about social and sociocultural transformation in a society is through open preaching. In addition to overt
preaching, Okumus (2020) mentions preaching through the demonstration of good behaviour as recommended by
the Quran and the Prophetss Sunnah, namely, “to value people, to treat people softly, to approach with the right
personality, to be confident in society, to speak and act in a gentle, nice, civilized style, to be an exemplary person,
to be nice family members, spouses, children, parents, relatives, neighbours, in short, to be nice everyone, being
straightforward and honest are indispensable criteria of Islam‟s language and approach to social change.” This is
because this type of behaviour is an indirect preaching approach that can grab the interests of members of the
community in approaching the Muslim community while also understanding the Islamic beliefs which inspire these

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behaviours. Individuals in the community will indirectly better comprehend and appreciate Islamic values, which
may even be the reason for the community‟s acceptance of the system of behaviour or the religion of Islam itself.
This results in social and sociocultural changes.

In addition to continual preaching and preaching via good behaviour, the practise of Sharia law and Islamic social
institutions are factors in a society‟s social and socio-cultural transformation. For example, towards the start of its
fall, Islam created the concept of social fairness by not differentiating people based on their social station. This both
delivers justice to the weak and enslaved while also attracting them to adopt Islam, as Bilal did during Islam‟s early
fall. Furthermore, Islam provides social justice to women who previously had no place in society during the
jahiliyyah era by elevating their dignity and position. As a result, women‟s position and wellbeing are preserved.
Waqf institutions, for example, are social institutions established by Shariah legislation that bring about social and
socio-cultural changes in a society. This is due to the establishment‟s implementation, which allows poor and needy
citizens to get welfare aid (Muhammad Zubair 2012).

In fact, during the Prophet‟s time, this waqf institution was a driving force for the Islamic government of Madinah in
the form of financial aid channelled into the Islamic government of Madinah‟s defence sector, as well as
contributing to the development of infrastructure in the city of Madinah, as always contributed by Uthman ibn
„Affan. This protects both the Muslim and non-Muslim communities‟ welfare. As a result, the establishment of
shariah-based institutions demonstrates Islam‟s interest in the social development of society. It is possible to
influence the social and socio-cultural environment of the local community by establishing Islamic institutions based
on Sharia.

Since the revelation, spread, and adoption of its teachings in society during the Prophet‟s era in Mecca and Medina,
Islam has been a factor in social and socio-cultural changes in society. In reality, it remains the primary driver of
social change within society that can be witnessed after the death of the Prophet of Allah and outside of Mecca and
Medina. This occurs because Islamic principles transcend time. It may be implemented and modified to the current
context without needing to reduce and distort the teachings. Furthermore, following the Prophet‟s death, the practise
and growth of Islam persisted. According to Okumus (2020), the Islamic society founded by Allah‟s Messenger “try
to establish the belief of tawhid and the Islamic life system in the society, based on the wahy of the Quran and the
Sunnah of Muhammad(PBUH)”. This retains the concept of Islamic society. Okumus (2020) explained. “Islamic
societies have encountered other societies, the cultures of new social circles, whether Muslim or not. In this process,
Islam showed itself as an important factor of social change for different societies.” This may be observed throughout
the history of Islamic civilisation from the Prophet‟s time till now. Wherever Islam is introduced, whether through
territorial expansion, trade, or the exchange of Islamic ambassadors, Islam is always a factor of social and socio-
cultural change that affects any community that interacts with it.

Socio-cultural Transformation of the Balkan Society under Ottoman until 1450:-

The Ottoman Empire crossed the Dardanelle Strait to the Balkan Peninsula for the first time in 1345, when they got
an offer from John Kantakouzenus as a mercenary in winning the Byzantine throne and dealing with the situation of
the Byzantine Empire throughout its reign. John Kantakouzenus married his daughter to Sultan Orhan that year in
order to establish a strong relationship with the Ottoman Empire. Nonetheless, Islam has not yet taken root in the
Balkans. This is because, after completing their duties as mercenaries for John Kantakouzenus, they would return to
Anatolia until John Kantakouzenus granted them a castle in Tzympe in 1352 to be used as a base for the Ottoman
army to make it easier for him to obtain their assistance. However, the Ottoman Empire gained a foothold in the
Balkans in 1354 when it took the Byzantine Empire‟s Gallipoli peninsula, which had recently been devastated by a
severe earthquake. The Ottoman Empire was founded in the Balkan Peninsula from that point forward. Following
that, the Ottoman government ruled nearly the entire peninsula through territorial expansion until 1450 AD.

Scholars argue that the Ottoman Empire did not provide any change or progress to Balkan society throughout its
reign in the Balkans, as stated by Vucinich (1962). This is due to the nature of the Ottoman government, which is a
peradatory confederation; especially during the early era of his rule in the Balkans, when he did not force the Balkan
people to embrace Islam or accept the Ottoman culture, but simply asked them to certify obedience to the Ottoman
government and contribute their energy to achieving the Ottoman government‟s vision and mission. The Ottoman
Empire‟s rule, however, had considerable impact on the Balkan community. Various changes occurred throughout
the Ottoman government‟s dominance over the Balkan region until 1450 AD, particularly in the socio-cultural
components of the Balkan community. This is due to the Ottoman government‟s introduction of the Ottoman

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administrative system, legislation, and culture into the Balkans, which altered the structure and social function of
Balkan society. As a result, their cultural values shift.

Significant changes in the Balkan people‟s socio-culture can be seen from two perspectives: changes in their belief
system or religion, and changes in the Balkan people‟s geo-landscape. This is as stated by Miljkovic (2020), “The
majority of cities and towns in the South-Eastern Europe had gone, through the Ottoman times many significant
changes, which could be seen not only in the visualization of the town, but also its ethnic and confessional structure,
as well as in the changing of the cultural development of certain settlement.” The conquest of the Ottoman Empire
and the installation of its administrative system there influenced the shift of their religious system, with some of
them converting from Orthodox Christianity to Islam. Although no coercion was used by the Ottoman
administration, according to Urea (2019), “The Christian population of the Balkans was encouraged to convert to
Islam.” Religious conversions persisted, especially among the elite (Lopasic 1994). Additionally, according to
Minkov (2004), religious conversions take place not only among the elite but also in rural areas. Lopasic (1994)
asserts that elite religious conversion is typically motivated by a desire to preserve status and riches. The dervish
organisations, which also relocated from Anatolia to the Balkans through the resettlement scheme and introduced
mystical elements in their teachings, had an impact on the lower classes, particularly in the interior areas, leading
many to adopt Islam (Minkov 2004). The socioculture of Balkan society was altered by the Ottoman invasion, which
carried with it their religious beliefs. Urea (2019) increases “That popular freedom in choosing religion can be one
of the explanations why the Balkans remained under Ottoman rule for over 400 years.”

The arrival of the Ottoman Muslim community from Anatolia to the Balkans by policy accommodation or policy
resettlement has altered the Balkan community‟s geo-landscape. Consequently, many new structures and
infrastructures were built. This occurred through the construction of mosques and other amenities for Muslims living
in the Balkans. To make it faster for Muslims to worship, the Ottomans either converted the local community church
to a mosque or built a new mosque at the beginning of their acquisition and entry into the Balkans. Aside from
mosques, other amenities such as tekke and zaviye, also known as dervish lodges, minaret or soup kitchen, and
hamam or public baths, have been developed (Antov 2017). This has influenced the Balkan people‟s socio-culture,
as they are unfamiliar with Ottoman buildings and infrastructure characteristics that serve various functions in their
region. The building of this facility increased during the reign of Sultan Murad II as a result of the development in
waqf institutions as well as the Ottoman government‟s considerable financial resources at the time. As a result, by
the end of Ottoman rule, the Balkan region had physically assimilated into Ottoman culture (Kiel 2009). In addition
to facilities for the Muslim population, basic infrastructure such as bridges, forts, and caravanserai were created for
the ease of travellers. The Ottoman government‟s authority made changes to the Balkan society‟s geo-landscape.

Other socio-cultural transformations within Balkan society occurred as a result of the Ottoman government‟s
dominance in the Balkan region until 1450. For example, the Ottoman Empire altered the structure or regulations of
the Balkan region‟s feudal administration with its own pattern. According to Fisher (1952), “Ottoman feudalism
evolved from the Seljuk form, which, in turn, was an amalgamation of Byzantine, Persian, and Arab feudal
arrangements.” Timar holders, or timariots, were tightly supervised in the Ottoman feudal system to prevent misuse
of authority (Stavrianos 2000). This consequently ensures the survival of the farmers who work for the timar holder.
Furthermore, the Ottoman administration implemented Sharia law across the Balkans. The application of this
legislation has altered the Balkan community‟s original legislation. For example, in terms of taxation law, the
Balkan community‟s taxes, such as ispence, rusum, and cizye taxes, are based on Islamic law. Taxes were lower
than they had been during Byzantine rule. As a result, the Balkan community can pay it more consistently (Urea
2019).In terms of social institutions, the Ottoman government‟s authority changed the institution of marriage in the
Balkan community. The arrival of Ottomans in the Balkans resulted in intermarried Ottomans and Balkans. This is
demonstrated by Delilbasi (2012)‟s research on Sultan Murad II‟s approach towards the people of Epirus in 1430 in
order to seize the province. According to him, “The Turks who came to the city, built houses and settled in an area
called the Turkopalukon. The chronicle also states that within a month the Turks had taken Greek girls as wives.”
According to the chronicle, the Turks took Greek girls as brides within a month. This occurs not only at the lower
levels, but even among Ottoman sultans and nobles. Sultan Bayazid I and Sultan Murad II, for example, married
princesses from Balkan nations. According to Urea (2019), “The Ottomans practiced religious toleration and
encouraged mixed marriages without forcing the population to convert.” This indirectly fosters intermarriage while
modifying the institution of marriage in Balkan civilization.

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Next, the Ottoman government‟s rule had an impact on Balkan cuisine culture. Miljkovic (2020) claims that the
Ottomans introduced rice into the Balkan people‟s diet. According to Minkov (2004), they also introduced rice
plants and cultivated them in the Balkan region, which he describes as “…was a plant unknown in the Balkans
before the Ottomans”. This is also demonstrated by the journey records of Bertrandon de la Broquire, who returned
by land from the Jerusalem pilgrimage to his homeland, the Kingdom of Burgundy, in 1432 and 1433. When he
travelled through the Ottoman Empire under the reign of Sultan Murad II, and passed through Nis, a city once under
the jurisdiction of the Serbian kingdom, he discovered “the situation is in a delightful country, abounding with rice,”
just five years after the province was conquered by the Ottoman Empire (de la Brocquire1807). Furthermore, the
Ottoman authority introduced Baklava sweets, which have since become the national sweets of Southeast European
countries (Miljkovic 2020). This demonstrates that the Ottoman government established a new food culture and
agricultural varieties throughout the Balkans.

Furthermore, the arrival and authority of the Ottoman Empire altered their everyday language. Blount and Sanches
(1977) emphasise that “Languages in contact provide dramatic instances of changes in language structure and use.”
Although the Ottomans are a minority community in the Balkans, their language culture continues to influence the
local community. Miljkovic (2020) commented about the interplay of the Ottoman Turkish language with the
Balkan community‟s language by stating, “All Balkan languages (Serbian, Greek, Bulgarian, Albanian, in lesser
extent Croatian, and most obviously Bosniak has a lot of word coming from the Oriental languages (Arabic, Persian
and Turk) but in their Turkish i.e. Ottoman form since they reach these regions with the Ottomans.” Additionally,
the implementation of the devsirme system, which dispatches Balkan Christian children to be trained as officers or
soldiers, has improved the language skills of the Balkan community where they are taught, allowing them to master
the Turkish language while maintaining their native language. This, in turn, created a shift in language culture in
Balkan society.

The aforementioned changes are part of the socio-cultural transformations of Balkan society documented by
Ottoman and Balkan scholars during the early years up to 1450. According to Ocak (2009), the intricacies of the
Balkan society‟s socio-cultural shifts are difficult to detect as he stated that, “It is no easy task to write the social,
cultural and intellectual history of Turkey between 1071 and 1453. Although the period is a long one, the material in
the official chronicles is relatively limited. While we do possess information for the political history, the same
unfortunately cannot be said for the social, cultural and intellectual life of the period since most of the sources we do
have, the majority of which have been translated into western languages, deal with political history.”

The Role of Islam in Transforming the Socio-cultural life of the Balkan Society:-
According to the discussion of socio-cultural changes in the Balkans until 1450, although the socio-cultural
transformation in the Balkans appears to be the result of changes in the level of government and the implementation
of Ottoman laws and policies in the Balkans, it cannot be denied that Islam also plays a role in the socio-cultural
transformation in the Balkans. This is due to the Ottoman government‟s Islamic nature, as noted by Vucinich
(1962), “Muslim influence represented the most basic element of Ottoman society.” Okumus (2020) stated, “Islamic
societies have encountered other societies, the cultures of new social circles, whether Muslim or not. Islam showed
itself as an important factor of social change for different societies”. According to Okumus (2020), as an Islamic
government, the Ottoman authority‟s socio-cultural changes in the Balkans must be related to the Islamic religion.

Based on Islam‟s role as an agent of social change and socio-cultural change in Balkan society under Ottoman rule
until 1450 AD leads to the conclusion that Islam plays a role in the Balkan society‟s socio-cultural transformation in
various ways. The first is that Islam played a role in the Ottoman government‟s administrative and legal systems.
This can be observed in the administration and legislation that maintains the principle of justice and the right to
freedom. The Ottoman ruler implemented this idea in the Ottoman Empire by offering religious freedom to Balkan
peoples who practised Orthodox Christianity.

The Ottoman authority urged them to join Islam, but there was no coercion. This has changed the Balkans‟ opinion
of the Islamic government to the point where they are more eager to be subject to the Ottoman authority‟s Islamic
governance. Similarly, the Ottoman administration used the Islamic taxation system. As previously stated, ispence,
rusum, and cizye are among the taxes levied. Ispence is a land tax based on kharaj, an Islamic agricultural land tax,
while rusum is based on „ushur, an Islamic agricultural land tax, and cizye is a jizyah tax placed on ahl-dhimmi. As a
result, according to Nicolle (2010), “The peasantry in particular appreciated the generally less-oppressive

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administration which characterized their new Turkish Muslim rulers. Certainly, the Ottomans demanded fewer taxes
than previous Byzantine, Bulgarian, Serbian and other ruling classes had done.”

Second, Islam prioritises the establishment of Islamic infrastructure and institutions in revitalising the Islamic social
system to facilitate Muslim concerns. This may be seen in the development of Islamic facilities, particularly
mosques, in the Balkan region, which has altered the geo-landscape of the Balkan community. The mosque is both a
significant symbol of Islam and the centre of the Islamic social system. The Prophet erected a mosque as soon as he
arrived in Medina, a territory that had just accepted Islam (Al-Krenawi 2016). Muslims are not only able to worship
peacefully with the construction of mosques, but the Islamic social system can be restored, as mentioned by Al-
Krenawi (2016), which is mosques, “…served as the starting point for the establishment of Islam within both the
state and the society”. When the Ottoman Muslim community was resettled, this institution expanded along with the
development of other Islamic social facilities. All of these facilities and infrastructure are being developed through
waqf institutions established by Muslims in the area. Indirectly, the growth of these infrastructures and institutions
has had an impact on the Balkan community in that it has affected the cultural geo-landscape of the Balkan
community as well as their lifestyle. As a result, with the construction of Islamic facility buildings and the
establishment of waqf organisations that develop the infrastructure of local communities in the Balkans, Islam has
played a part in the socio-cultural changes of the Balkan community.

Third, Islam played a part in influencing the socio-culture of Balkan society during the Ottoman government‟s
authority by issuing instructions that made it the duty of Muslims to spread Islam. As previously said, after the
Prophet‟s death, the responsibility of spreading Islam was passed on to the next Muslim. It has succeeded in
capturing the interest of non-Muslims to adopt Islam through the implementation of this social obligation. This may
be observed in the history of the Ottoman Empire up to 1450, when dervish groups in the interior urged the local
people to participate in their activities. As a result, many people in the Balkans‟ interior were drawn to Islam and
later adopted it. Furthermore, the recommendation to propagate Islam was implemented by the Ottoman sultans
through the opening of the Balkan territories to Ottoman control and later to Islam itself. Gaza, or this jihad, is one
of the Ottoman government‟s keys to territorial expansion and the promotion of Islam in the Balkan region
(Hupchick 2004).

The final role indicated as being performed by Islam in changing the socio-cultural society of the Balkans under the
rule of the Ottoman Empire was none other than putting the obligation on every one of its people to practise an
Islamic way of life. This occurred when the Balkans accepted Islam. Sumaya and Shadiya (2011) state that In the
case of individuals, Islam emphasizes to change their inner beings; their awareness and consciousness, their
attitudes, beliefs, motivations and morality and spirituality. As a result of this inner change, society will also change
from one stage of perfection to another, both materially and non-materially.” As a result, by accepting Islam as their
religion, individuals are implicitly taught and practise the Islamic way of life. The advice of Islamic teachings in
changing people to become pious people as well as changing the socio-culture of the Muslim Balkan population.

Conclusion:-
The arrival of the Ottomans in the Balkans and their subsequent territorial expansion until 1450 profoundly altered
the Balkan people‟s socio-culture. These changes can be seen in the Balkan people‟s diverse cultures, such as their
belief system, infrastructure and geo-landscape, norms and regulations, marital structures, food culture and
agriculture, and language. Although the socio-cultural changes in Balkan society appear to be the product of changes
in power and politics, the administrative system, legislation, and government policies of the Ottoman government, it
cannot be denied that Islam, as an Islamic government, plays a role in these developments. Among the roles of Islam
that can be identified in changing the socio-cultural transformation of the Balkan society under the Ottoman
government are establishing the Ottoman government‟s administrative and legal system, prioritising the
development of Islamic infrastructure and facilities as well as waqf institutions, assigning the responsibility of
preaching and spreading Islam to non-Muslims and advocating a better lifestyle change according to Islamic
teachings, particularly for the new convert.

Acknowledgement:-
This study was financed byDana Insentif Penerbitan 2023, Fakulti Pengajian Islam, Universiti Kebangsaan
Malaysia.

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