banja luka 48 and his Awrād al-a bāb seems to have been little known outside the Bākharziyya. As elsewhere in Central Asia, during the 9th/15th century the Naqshbandī order almost completely supplanted its rivals. Awrād al-a bāb wa-Fu ū al-ādāb comprises two parts. The first, Awrād al-a bāb, is unpublished (a critical edition is in preparation by M.I. Waley). Comprising twenty chapters ( fa ), it is concerned mainly with practical aspects of worship, some being elements of the Prophetic sunna practised widely outside as well as within ūfī circles. Among the most interesting chapters are the last ones, which discuss essentials of self-discipline; the author’s spiritual pedigree; the watchful contemplation (murāqaba) and stations (maqāmāt) of advanced ūfīs; and “the rational intellect as the mirror of the lower world, faith (īmān) being the mirror of the next world.” Fu ū al-ādāb, which was ably edited by Īraj Afshār with an extensive introduction, is 50% longer than Awrād al-a bāb, and comprises forty fa . It concerns, to quote the author: “the bezels of the usage of ūfīs; their tenets, way of life, livelihood, apparel, spiritual concert (samā ), companionship with God and with people, rules for the shaykh and disciple, and their binding duties; rules for servants in their diverse services; the ammām; rules for travellers; rules of the spiritual retreat (khalwa) and the forty­day retreat (arba īniyya); and the special methodology of ascetic practices and spiritual striving.” The most distinctive chapters are those on communal life and service in the khānaqāh; the samā ; and mystical poetry and its symbolism. The author acknowledges nine sources, including Abū ālib al­Makkī’s (d. 386/996) Qūt al-qulūb, a guide to leading an elevated spiritual life, Abū l-Najīb al-Suhrawardī’s (d. 563/1168) Ādāb al-murīdīn, on rules of discipline for initiates; Shihāb al-Dīn al-Suhrawardī’s (d. 587/1191) Awārif alma ārif, a classical manual of Sufism; and Najm al-Dīn Kubrā’s Risālat khalwa, on the practice of spiritual retreat for intensive invocation. Despite this acknowledged borrowing, Ya yā Bakharzī has left to posterity a work with a distinctive flavour, which is methodically arranged and elegantly written. Bibliography Abū l-Mafākhir Ya yā Bākharzī, Awrād al-a bāb wa-Fu ū al-ādāb, jild-i avval. Awrād al-a bāb, ed. and intro. Īraj Afshār, Tehran 1345sh/1966; 1359sh/19802 (includes passages from the Mukhta ar-i Waqfnāma); Abū l-Mafākhir Ya yā Bākharzī, Awrād al-a bāb wa fu ū al-ādāb, Istanbul, Süleymaniye Library, MS Nafız Pa a 355; Tashkent, National University of Uzbekistan Library, MS 175021; A mad b. Mu ammad, Ta rīkh-i Mullā-zāda, ed. A mad Gulchīn-i Ma ānī, Tehran 1339sh/1960–1, 1370sh/1991–22; Ol’ga Dimitrievna Chekhovich, Bukharskie dokumenty XIV veka, Tashkent 1965 (includes text of the Waqfnāma, with facsimile and Russian translation); Devin De Weese, The Eclipse of the Kubraviyah in Central Asia, Iranian Studies, 21/1–2 (1988), 54–83; A mad Fa ī Khwāfī, Mujmal-i Fa ī ī, ed. Ma mud Farrukh, Mashhad 1339sh/1960–1; Ibn Ba ū a, al-Ri la, Beirut 1405/1985; Ibn Ba ū a, The Travels of Ibn Battuta to Central Asia, ed. and tr. N. I. Ibrahimov, Reading 1999; Muhammad Isa Waley, A Kubrawi manual of Sufism. The Fu û al-âdâb of Ya yâ Bâkharzî, in Leonard Lewisohn (ed.), The legacy of mediaeval Persian Sufism (London and New York 1992), 289–310. Muhammad Isa Waley Banja Luka Banja Luka (Banjaluka), the second largest city in Bosnia and Herzegovina and administrative centre of the Republic of Srpska, is located in northwestern Bos- banja luka nia, on both sides of the Vrbas River, at its confluence with the Vrbanja. In 2006, the city’s population numbered 198,000. Urban development in the area occurred initially in the first or second century CE around a Roman fortress (castra) situated on a road connecting Salona to Servitium. Shortly after the fall of the kingdom of Bosnia to the Ottomans in 1463, the army of Matthias Corvinus (1443–90), king of Hungary and Croatia, occupied the region, aiming to form a buffer area against a further Ottoman intrusion northward. Subsequently, the town was incorporated into the newly formed banat (“province”) of Jajce and received its present name, which first appears in a document of 1494 and means “the meadow of the ban” (archaic Bosnian/Croatian/Serbian). In the aftermath of the Ottoman victory over Hungary in the battle of Mohács (1526), the Ottomans captured Jajce and occupied Banja Luka (1528). The town grew in importance under Ottoman rule, especially between 1580 and 1639, when it was the seat of the beylerbeyi (beğlerbeği) of Bosnia. The pious foundations (vakıf, waqf ) of the 1551–3 sancakbeyi (sancaqbeği) of Bosnia Sofu Mehmed ( ofu Me med) Pa a (d. 962/1554), and especially those of Sokollu Ferhad ( oqollu Ferhād) Pa a (d. 998/1590)—who served as sancakbeyi of Bosnia (1574–80) and beylerbeyi of the newly formed Bosnian eyalet (eyālet)/pa alık ( pa alıq) (1580–8)—contributed greatly to Banja Luka’s prosperity in the sixteenth century. Evliya (Evliyā) Çelebi visited Banja Luka in 1661 and described it as a flourishing city, which had 45 mosques with dependent mahalles (ma alles), several schools and baths, 300 shops, and a covered market. As in other cities throughout the Ottoman Empire during the seventeenth and 49 eighteenth centuries, Banja Luka’s economy suffered from frequent plagues and fires, one of which occurred in 1688, after a temporary occupation by the Austrians. In 1737, the Austrian army led by Prince Josip Friedrich Sachsen-Hildburghausen (1702–85) besieged Banja Luka, but he was defeated by an Ottoman army composed mainly of local forces. (The victory was celebrated in Bosnian folk poetry and local historiography.) Banja Luka acquired a Western look and its economy revived under the sovereignty of the Austro­ Hungarian Empire (1878–1918) and the kingdom of Yugoslavia (1918–45), when it became capital of the province of the Vrbas banate (Vrbaska Banovina). During the period of Ottoman rule, Banja Luka’s inhabitants were predominantly Muslim, as evidenced by the first Austrian census (1879), which recorded a 67% Muslim population. The agrarian reform of 1918 and subsequent influx of predominantly Christian peasants reduced the number of Muslims to 40% by 1921. This decline continued during the period of communist Yugoslavia, so that in 1991, Muslims comprised 19.35% of the city’s populace. Banja Luka’s ethnic composition changed dramatically during the civil war of 1992–5. Ethnic cleansing of approximately 70,000 local Muslims (Bosniaks) and Croats, as well as about 40,000 Serbs in neighbouring areas of Croatia, left the city with an overwhelmingly Serbian population. Banja Luka’s most important Islamic architectural monuments were destroyed in 1993, including the mosques of Ferhadija (987/1579); Arnaudija/Tefterdarija (1003/1594–5); Gazanferija (tenth/late sixteenth century); Sofu Mehmed Pa a (962/1554); and Hunćarija/Careva (934/ 1527–8). Efforts to restore these buildings barcelona 50 are currently under way. Banja Luka’s Lower City (Donja mahala) contains a well­preserved citadel (Kastel), which was erected as a second fortress in the city during the reign of Sultan Mehmed (Me med) III (r. 1003–12/1595–1603). Bibliography Alija Bejtić, Banja Luka pod turskom vladavinom, Naše starine 1 (1953), 91–116; Hamdija Kreševljaković, Banjaluka, Enciklopedija Jugoslavije 1; Mehmed Mujezinović, Islamska epigrafika Bosne i Hercegovine (Sarajevo 19983), 2:191–230; Enes Pelidija, Banjalučki boj iz 1737. Uzroci i posljedice, Sarajevo 2003. Slobodan Ilić Barcelona Barcelona, the ancient Barcino, is a city on the Mediterranean, on the northeastern coast of the Iberian Peninsula. Some mediaeval authors locate it north of the Pyrenees, while others, also wrongly, believed Jews in the city to be as numerous as Christians. According to al-Idrīsī (d. 560/1165), al­Bakrī (d. 487/1094), and al- imyarī (d. c. 440/1048), it was a fortified city in whose harbour, which shelters cargo vessels and warships, only experts can dock. The city produced cereals and honey, and pearls were said to be found in the area. Conquered by Muslims between 96/714 and 98/716, it fell into Christian hands on 15 Rabī I 185/3 April 801, after a long siege. Louis the Pious entered the city the next day (Easter Sunday). According to Ibn ayyān (d. 469/1076), its ruler was Sa dūn al-Ru aynī (“Sado,” in the Frankish sources), who was said to have gone to Aachen in Mu arram 181/ April 797 to ask for help defending against Córdoba, offering in exchange submission to the Franks. Otherwise, the Latin source The Astronomer names this ruler “small Hamur,” which seems to reflect a hypocoristic of ammūd, as seen in neoArabic onomastics, mainly amongst the Berbers. Immediately after the conquest, the Franks granted Barcelona’s Muslims a year to abandon the city, and Islamic jurisprudence treated severely those who stayed, comparing them to bandits. The city was plundered during the rule of Abd al-Ra mān II (r. 206–37/822–52), was temporarily occupied during the inva­ sion of Terrassa (242/856) by the amīr’s army, and was targeted from the sea by Ibn Abī amāma, admiral and former governor of Bajjāna (Pechina) in 323/935. In 936 Sunyer I, the count of Barcelona (r. 911–47), was defeated at its border, and al-Man ūr, the de facto ruler of alAndalus from 368/973 to 392/1002, attacked its plain (373/984) and destroyed the city (375/985), with no recorded intervention of the Andalusian fleet, as has been generally maintained, following the work of J. A. Conde (1844). Some chronicles regard the city as part of Ifranja (or al­Faranja, the land of the Franks), but from the mid­fourth/tenth century it was already considered the capital of an incipient Catalonia: in 328/940, after the caliphal navy dropped anchor, asday b. Shaprū , a Jewish dignitary at the court of Abd al-Ra mān III in Córdoba, convened the notables from the north of the Pyrenees there to sign a peace treaty with Córdoba. The last attack against Barcelona was commanded by the Almoravid Ibn Ā isha, who was defeated when crossing the Llobregat River (the Congost de Martorell, 508/1114).