HIGHER ISLAMIC EDUCATION IN

BOSNIA & HERCEGOVINA

Vienna, 6/11/2005
Conference in Kopenhagen, 8/11/2005

Nedzad GRABUS
Sarajevo, November 2005
 HIGHER ISLAMIC EDUCATION IN

BOSNIA & HERCEGOVINA

Contents:

1. Introduction

2. Islamic university studies in B&H

2.1. Undergraduate study

2.2. Postgraduate studies

2.2.1. Obtaining the PhD

3. Subjects and contents of studies

4. Importance of studies for imams / B&H as an example in Europe

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 Introduction

Education in Islamic studies in B&H is closely connected (or influenced by the)

to the development of the school system in that part of world during the rule of
the Ottomans. Therefore the educational process can historically be seen as
divided into a period during which it was realised in Arab, Turkish and Persian
language and later in a period of Bosnian language. B&H was part of the
Ottoman empire from 1463 – 1878 (meaning that it was influenced by Islamic
culture and civilization). In 1878 the Austro-Hungarian period began and
therefore B&H became a part of the European cultural-civilisation. This meant
a total change in social life and introduction of new standards not only in many
life spheres in the area of general education but as well in religious, Islamic
education. Historians name this change a kind of “cultural-civilization” shock.

The first period in which education took place in Arabic language dured more
than four centuries. This period is in the literature and classifications in
Bosnian language known as the classical period in which all documents were
written mostly in Arabic and to which the general public of readers have still –
until today - no access. Ghazi-Husrev-bey’s library in Sarajevo has one of the
biggest collections of handwritten manuscripsts in Arabic, Turkish and Persian
in all of Europe. Most of the documents are from the disciplines of Islamic
studies, literature, poetry, administrative collections, judgements according to
the Sharia law and so on.

At the time of the Ottomans the education system in B&H was organised in
mektebs (grammar schools) and madrasahs (secondary schools). There were
dozens of madrasahs in the entire area of B&H. They were all definitely shut
down during the Communist regime in Yugoslavia after the World War II,
except of Ghazi Husrev-bey’s madrasah. The Arabic language played in the
education system of the Ottoman empire in disciplines where Islamic doctrines
and Islamic heritage were taught an important role as the language of the
Qur’an and as the language of scientific valorisation of Islamic teaching. Due
to the fact that B&H was part of the Ottoman empire it needs to be underlined
that the educational system in B&H was identical to the educational system in
the other parts of the empire.

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On the basis of hand-written documents it is possible to show which literature
professors of the education system used in teaching, in sharing knowledge
and expounding Islamic disciplines. At the time of the Austro-Hungarians a
disgraceful period occurred when texts began to be written in Bosnian
language and when Latin letters started to be used. This would become the
norm only after World War I. In the period after World War II under the
Communistic, totalitarian regime in former Yugoslavia, Islamic education was
reduced to one secondary school for teaching imams in Sarajevo – by the
way, this is the school with the longest period of activity in the Balkans (from
year 1537). Until the year 2004 those who finished secondary school gained
professional titles as imams, khatibs (person who leads Friday prayers) and
muallima (religious teacher). Currently these religious schools have been
equated to general grammar schools (gymnasiums).

The Islamic community in B&H reached its sovereignty and autonomy in 1882.
Shejhu-l-islam from Istanbul named hadzi Hilmi ef. Omerovic as the Bosnian
muftija on 9th February in the same year.
The emperor Franz Josef brought the decision on 17th October in the same
year to name him into Reisu’l-ulama. In the following years after big mass
emigrations of Bosniaks out of B&H, discontent with safety, improvement of
vakufs, Muslim schools and courts the Bosniaks declared the year 1899 as a
movement for religious and education autonomy. The statute of the
autonomous administration in Islamic and religious education works is
concluded on 15th April 1909. The education system continued to act
according to former principles but with a new plan and program. The
foundation of Mektebi Nuvvaba, the high school for kadis (judges) in 1887,
was especially important. After the World War I and the establishment of the
Kingdom of Serbs, Croats and Slovenes and the Kingdom of Yugoslavia (in
1918) the Islamic Community in B&H continued to function according to former
applied structures. After the termination of the khilafet in the year 1924
Muslims from B&H mainly got their knowledge in B&H and at the University of
al-Azhar in Cairo. Before that time they studied mostly at universities in
Istanbul.

After the break up (fall) of Yugoslavia and the independence of B&H in 1992
new madrasahs (schools) were founded and opened which have in
contemporary B&H a status most closely comparative with general schools
(gymnasiums). The basic religious education is offered in mektebs (primary
schools) which function within mosques and through religious school
education as a subject in public schools. In B&H there are following the
madrasahs: Ghazi Husrev-bey’s madrasha Sarajevo, madrasha of Elci
Ibrahim-pasa in Travnik, Karadjoz-bey madrasha in Mostar,

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madrasha Osman efendija Redzovic in Gracanica near Visoko, madrasha
Dzemaludin efendija Causevic in Cazin and Behram-bey madrasha in Tuzla.

Within the frame of the Islamic community in B&H two Islamic pedagogical
academies (3-year studies) in Zenica (founded in 1993) and Bihac (founded in
1995) are active as well as the Faculty of Islamic sciences in Sarajevo with
four year studies on two concentrations of study: theological and pedagogical.
At the Faculty of Islamic studies it is also possible to complete postgraduate
studies for obtaining MA or PhD. The Faculty of Islamic studies in Sarajevo is
the oldest and most prestigious institution of higher-school Islamic education in
South-East Europe.

Islamic university studies in B&H

The Faculty of Islamic Studies draws on the more over 100-old-centuries

tradition of Islamic education in B&H that started with the founding of first
mosques, tekkees (house of sufis) and first primary schools (muallim-hana) in
the second half of the 15th century, continued in the 16th century with the
foundation of madrasahs, haniquahs (sufi places..), schools of daru-l-Qur’an
(studies about Qur’an) and daru-l-hadis (studies about the Prophet’s tradition)
and became similar to European models of education through the Sharia-law
schools (Mektebi Nuvvaba), Aliyya – the higher level of the Ghazi-Husrev
bey’s madrasah and Advanced school of Islamic Sharia-theological school,
which is housed in the same building. The building was constructed by the
Austro-Hungarians for the needs of higher Islamic education in B&H in 1887.
After the World War II this building was taken away from the Islamic
community and was turned into the Museum of the city of Sarajevo. The
building was again re-given to the Islamic community in 1993 where today it is
the Faculty of Islamic Studies.

The Faculty of Islamic Studies in Sarajevo was founded in 1977 by the

decision of the Supreme Council and the Supreme Islamic Committee of the
Islamic Community of the Socialist Federal Republic of Yugoslavia. The
Riyaset of Islamic community in B&H (the head organization for religious
questions of Muslims in B&H) assumed the rights of the founder. It needs to be
emphasized as well that the Ghazi Husrev-bey’s library is the most important
“bastion” of Bosnian education and cultural heritage. This building is the
“guardian of the intellectual, cultural and historical “mind” of Muslims in South-
eastern Europe.

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In B&H besides the Faculty of Islamic studies there are two other Pedagogical
academies (3-years of study) in Zenica and Bihac. They primarily educate
students to become religious teachers in public schools.

The Faculty of Islamic Studies commenced its operation on the 15th of

Shawwal in 1397 according to the Hijri calendar or on September 29 in 1977
under the name of Islamic Theological Faculty in Sarajevo. In the past the
Faculty adopted to the needs of the community and to the demands of time
which in turn resulted in a number of changes and additions to the curriculum
and program of study and to a enrichment of the academic program, so that in
the academic year 1992/1993 the Department of Religious education was
added to the existing one. In the academic year 1994/1995 a post-graduate
program of study was introduced to the Faculty as well. A basic and clear
comprehensive reform of the entire undergraduate programme of study was
implemented in 2002/2003; a credit system was introduced and chairs were
established. According to § 17 of the Law on University, the Ministry for
Education, Science, Culture and Physical Education of the Republic of B&H
verified the functioning (and work) of the Faculty of Islamic studies in Sarajevo
on 5th December in 1991.
The Faculty of Islamic Studies in Sarajevo is an educational development and
scientific institution for Islamic studies founded by the Islamic community in
B&H. The activities of the Faculty include:

- bringing up and educating competent and scientifically professional

cadres for the needs of the Islamic Community and the society of
B&H according to the principles and values of Islam as well as with
regard to universal values;
- working and developing in the field of sciences and affirming and
organizing systematic observation and use of prior diagnosis and
achievements in the modern field of sciences
- taking care of the teaching staff of the disciplines (or departments);
- ensuring continual improvements in the conditions for the quality of
studies;
- assuring the financial remuneration of the teaching staff, co-operation
partners and other employees at the Faculty.

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- validating and measuring equivalencies of diplomas for years of
completed studies and exams which are conducted in institutions of
higher learning within the country and abroad which have as subject
Islamic studies;
- ensuring conditions for creating school books, textbooks and scripts as
needed in the various lessons;
- providing health-care, hyghienical -technical and physical culture of the
students and offering free time activities;
- giving professional and expert help to organs and institutions of the
Islamic community;
- developing co-operations with Islamic faculties and other scholarly-
educational institutions and associations within the country and abroad.

Undergraduate study

The Faculty offers post-graduate and under-graduate studies.

Undergraduate study which is realised according to the teaching plan and
program of study of the various departments extents for a period of four
academic years or eight semesters. Departments are allowed to organize
appropriate groups.

Instruction at the Faculty is delivered for regular students through lectures,

seminars, tutorials (exercises), counseling, work with a mentor, practical
training, field trips and testing. Teaching and scholarly process is organized
at the Faculty in such a way as it includes an increased level of student
activity, independence and student participation in all aspects of teaching.
The teaching and program of study for religious courses is determined in
accordance with the Islamic science of ehlisunni denomination and Sharia
principles and ordinances, while the secular courses are determined
according to the achievements of the appropriate academic disciplines. The
plan and program of study is an integral part of the Faculty rules and
regulations. A student who graduates from the Faculty of Islamic studies is
awarded a degree from the appropriate department. The degree is signed
by the Reisu’l-ulama of the Islamic Community in B&H (the head), the
rector of the University in Sarajevo and the Dean of the Faculty.

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 Postgraduate studies

The Faculty offers postgraduate programmes of study for obtaining the

Masters degree in the following areas of Islamic studies: Qur’an,Tafsir
terminology, Arabic language, Aqaid (Islamic beliefs), Islamic philosophy,
Tasawwuf (Islamic mysticism), comparative religions, Hadith (Prophet`s
traditions), fiq-ul-Sharia law studies, Islamic culture and civilization and other
fields of studies in which the Faculty is unique. The postgraduate studies are
conducted according to the teaching plan and programmes (curriculum) which
is decided by the Teaching Development Committee. The teaching plan and
program of postgraduate studies is published in a specific catalogue of
diploma works after being accepted, but at the least two months before the
studies start. A student who has defended his master’s thesis earns a diploma
of finished studies and the academic title of Master of Islamic studies with a
note of the area of specialization (of the appropriate scholarly year).

Obtaining the PhD

The PhD can be obtained under the conditions and in the form according to
the law and procedures of the Faculty of Islamic Studies. It is the highest-
ranked degree that can be obtained at the Faculty with the basic Islamic
disciplines. The PhD dissertation is a result of independent scholarly research
which gives new scientific results and provides an original contribution in
developing the various disciplines of Islamic Studies. The application for the
procedure to obtain a PhD is submitted by the interested candidate to the
teaching-study council of the Faculty. The candidate must, in addition to the
application, attach papers that prove the required legal conditions to obtain this
degree and to propose a subject on the theme of her/his dissertation with an
explanation in which the following has to be indicated: general items on the
content of the theme, the target of research and the methods which the
candidate intends to use in working on the subject and – eventually –
information about the elements of sources and results she/he is expecting
upon completion of the s dissertation.

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The Faculty offers full-time and part-time studies. There are around 200 full-
time students whereas the number of part-time students is 305. Until 2005 384
students graduated from the Faculty of Islamic Studies. There are 152
postgraduate students, 16 students have been obtained MA, and 6 PHD.

In 2003/04 the Dean of the Faculty of Islamic Studies has proposed that for
every subject a chrestomathy of various texts should be prepared in order to
assist the students in their work. There are 20 collections of literary passages
for the same number of subjects done at this point.

Subjects and contents of studies

After a decision made by the Rijaset of the Islamic Community that imams
need to have a high school Islamic education another initiative was taken in
founding a 3rd department with a three-year programme for imams. This
department is planned in the academic year 2006/07. There are principal
(major) subjects and subsidiary subject. Major subjects are basic Islamic
disciplines such as: Aqaid (models of Islamic faith) with all doctrines, orthodox
and heterodox ideas as well as of course modern themes within the field of
beliefs; Quiraet (learning, recitating and memorizing Qur’an) with a special
emphasize on the correct reading of Arabic texts with regard to the fact that
students are going to guide the prayers in ritual prayings (namaz); usul al-fiqh
(Islamic law) with all disciplines – from the law of ritual praying ?, family and
marriage law, law of inheritance and economic segments of Sharia-law; tafsir
(exegesis / explanation or critical interpretation) of Qur’an with the disciplines
of traditional, rational, political and other aspects of understanding and
interpretating the Holy book. Ethics, Islamic philosophy, mysticism, the
activities (and role) of imams in the contemporary life. The practical lectures
are of special importance.

The Ryjaset of the Islamic community in B&H, within its organisation of studies
for imams, hatibs and muallims, cares for the needs of the Islamic community
in B&H and the actual situation which Muslims have to face in B&H and in
Europe. The target is to provide students with an a more well-rounded,
complete religious, intellectual, moral, social, cultural-educational development
of future imams, hatibs and muallims. The Faculty needs to help them be able
to apply and use the learned knowledge among believers (dzemaat) in
concrete life situations.

The following tasks of studies are taken into account:

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A special effort is made to use the principles of integrative knowledge and
education in order to ensure that while attention is given to the development of
mind (ta’lim) the spiritual enrichment of the soul (tarbiyya) - is not neglected.
Therefore the contents of studies are designed to provide a balance between
informative and formative education.

The religious education should provide an environment in which students can

attain spiritual maturity and become part of a culture of mature, universal and
flexible communication within the community of believers and wider society.

The studies need to prepare future imams, khatibs and muallims for a life
within cultural, religious and national diversity, so that they will be able,
together with other members of the community, to develop and maintain their
religious and cultural identity and create harmonious relationships with their
surrounding in multi-cultural and multi-religious societies and in communities
where Christians are most numerous. Only students who have finished the
secondary religious school (medrasah) can apply to the university-level
program for imams.

In B&H there is a dynamic and lively discussion about the profile of imams who
are needed within the Community of Muslims, especially in urban areas.
Additional supplemental disciplines that are necessary for more successful
carrying out of tasks of imams within caritative, humanitarian, social and other
community activities are under discussion. With its centuries-long experience
in the area of Islamic education of imams of the Islamic community, B&H could
be an example of how to organize studies for imams in many European
countries. The studies and education of imams cannot be dictated by state,
political and daily needs. A negative experience with the “putting on” of
orientalistic visions and interpretations of Islam has caused many barriers and
misunderstandings between Muslim and oriental schools and scholars. The
basic Islamic subjects need to be taught by Muslims who are very strong
experts in that segment but of course also by people who believe in the
doctrinical principles of Islam as a religion. Otherwise such schools and
studies will continue to frustrate Muslims and to create possibilities for various
kind of manipulations. It is important that wherever and whenever this question
is discussed, a common framework is built which will accept general Islamic
values. In any case, it must be understood that local cultural and traditional
understanding of Islam is going to dominate for another long period in many
Muslim communities in Europe. It is possible to solve this problem through
serious discussions among Muslims who are interested in the practical use of
Islam.

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The advantage of studies for imams in B&H in comparison to other European
countries depends on a few very important facts. Muslims in B&H are
autochthon people (nation) with a long tradition and European experience of
Islam, as opposed to most of the European countries in which the major
population of Muslims are immigrants with various traditions, cultural and
ethnic differences and interpretations of Islam. Muslims in B&H are a
constituent part of the political, cultural, economic and education milieu of that
country whereas Muslims in many European countries are in the process of
self-identification. Further, in B&H there is a clear organizational structure of
leadership of the Islamic Community, which is not the case in many other
European countries. All imams employed in B&H are responsible to the
Ryijaset of the Islamic community (to the head or board of the community). All
imams speak the same language, whereas imams in communities of Europe
use different languages and still have close relationships with their homes of
origin. Finally, the experience and practice of Muslims in B&H in the practical
use and studies of Islam can provide a possible model for those countries
which are only beginning to face this question. The B&H experience could be
particularly useful in guiding the choice of literature in the area of Islamic
disciplines which need to be objective and devoid (or free of) of ideological
attitudes and nationalistic characteristics.

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