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U historiografiji je značenje nasljednih nadarbina u Bosni i Hercegovini (odžakluk) kao ključne pojave u postanku muslimanskog plemstva obično ili prenaglašavano, do stupnja „očitovanja“ državnog i nacionalnog identiteta, ili umanjivano, sve do poricanja činjenice da je ono uopće postojalo. Pri tome je ostala zanemarena najvažnija činjenica, tojest širi kontekst oblikovanja klanskoplemenskih skupina utemeljenih na stvarnom ili fiktivnom srodstvu na zapadnobalkanskim prostorima s vlaškim ili nevlaškim skupinama kao protagonistima (u slučaju BiH radilo se o stanovitoj fuziji starijeg i pridošlog stanovništva u kontekstu rata i osmanskog osvajanja). Taj je proces započeo i prije kontakta s Osmanlijama, a potrajao je do duboko u 17. stoljeće. U prvoj je fazi nova vlast proglašavala kneževsku nasljednu i neoporezivu baštinu timarima (proces završen do oko 1530.). Istovremeno se u mnogim biološki povezanim skupinama (ocak zadeleri) proširilo nasljeđivanje spahijskih nadarbina prema običajnom pravu, bez protivljenja države. Kasnije, u vremenima kriza znale bi se pojaviti carske naredbe u kojima bi se našao izraz „odžakluk timar“. Obje vrste nadarbina uskoro su se izjednačile, a pridružio im se i treći tip, odnosno plaća za tvrđavske posade u smislu kolektivnog timara ili gotovinskog iznosa sa stavke lokalnih regalija vezanog uz određenu skupinu posadnika. Time se rasprava približava komparativnoj perspektivi usporedbom s ustanovama hukumet, jurtluk i odžakluk na istočnim granicama Carstva. Te su ustanove jamčile širu autonomiju nego što se moglo očekivati u kontekstu bosanskog odžakluka, te je poznavanje načela na kojima su počivale moglo dati dodatnog poticaja oblikovanju legendi o iznimnim zaslugama i pravima, pa i pretenzija na posebni status Bosanskog ejaleta. Nakon što je Porta sredinom 18. stoljeća morala prenijeti dosta svojih nadležnosti na lokalnu elitu, posebice na kapetane, učvrstio se novi tip vladajuće kaste, ajani, kao neka vrsta plemićke konfederacije s težnjom da ovjekovječi svoj status. No nasljednost u okvirima novouspostavljene institucije ajanluka nikada se nije potpuno učvrstila, a tijekom epohe reformi u 19. stoljeću (Tanzimat) politička je moć ajana skršena. Usprkos tome, predodžba o plemstvu kao zalogu autonomije s korijenima u ranoj fazi osmanske vlasti održala se nudeći podlogu novijim ideologizacijskim tendencijama., In historiography, the importance of the ocaklık timars in Bosnia – Herzegovina as a key phenomenon in the emergence of the Muslim nobility has been usually either overemphasized as a proof of an autonomous status and ethnic identity, or belittled. Occasionally their existence was even denied. Yet the most important fact remains unnoticed, which is the broader context of clan and tribal formation in the whole of the Western Balkans, with Vlach and non-Vlach clans as protagonists (in Bosnia, the latter emerged as a fusion of Bosnians and newcomers which came in by the way of war and conquest). This process had started in some areas already before the contact with the Ottomans, while in others as late as the 17th century. In Bosnia, first the taxfree inheritable holdings of Vlach leaders, or their baştines, usually of small size, were simply proclaimed “timars”. This process was completed about 1530. Parallel to that, in many groups related by blood (ocak zadeleri) inheritance of sipahi grants according to the customary law became widespread, uninhibited by Ottoman authorities. In periods of crisis, imperial orders were issued where the locution “ocaklık timar” appears. The two types merged together to a large extent, soon to be joined by the third one, that is, the militia in fortresses, paid thru gedik or cash ocaklık. This brings the discussion closer to the better known institutions of hükümet, yurtluk and ocaklık on the eastern marches of the Ottoman Empire, which might have served as the model for the final goals of the Bosnial elite, as expressed in some pseudo – historical accounts, speaking of extraordinary merits and rights. In the mid – eighteen century, after a substantial degree of power was delegated by the Porte to the local elite, especially the kapudans, the new kind of the ruling caste, i. e., the ayans consolidated as the confederation of nobles, trying to preserve their status as long as possible. Yet the inheritability within the framework of the institution of the ayanlık itself never became fully established. During the Age of Reforms (Tanzimat) the political influence of the ayans was dismantled, while the very idea of nobility as a pledge of the next-to-independent condition survived, openig way to the more recent ideologization.