WAHHABISM IN BOSNIA-HERZEGOVINA - Part 6

WAHHABISM AT THE DOORSTEPS OF EUROPE

 

By Juan Carlos Antúnez

See previous 5 parts at:

http://geopoliticsrst.blogspot.com.ar/2012/07/wahhabism-in-bosnia-herzegovina.html

http://geopoliticsrst.blogspot.com.ar/2012/07/wahhabism-in-bosnia-herzegovina-part-2.html

http://geopoliticsrst.blogspot.com.ar/2012/08/wahhabism-in-bosnia-herzegovina-part-3.html

http://geopoliticsrst.blogspot.com.ar/2012/08/wahhabism-in-bosnia-herzegovina-part-4.html

http://geopoliticsrst.blogspot.com.ar/2012/08/wahhabism-in-bosnia-herzegovina-part-5.html

CONCLUSIONS

1. It has been repeatedly stated that although Wahhabism has taken root in BIH for the last fifteen years, their number is not as important as some media try to show. The BIH example has often been quoted as a role-model for the concept of a ‘European Islam’; moderate, peaceful and flexible, an incarnation of the ideas of Islamic reformism reconciling traditional Islam with modern statehood. The following features of Islam in BIH support this assessment:
- The exclusive Sunni tradition reaching back to Ottoman times with strong influence from the moderate Hanafi Law School and Sufi orders;
- The unbroken tradition of a central spiritual authority with a well-organized Ulama or Islamic scholars structure;
- Centuries of co-existence with other world religions and confessions including more than 130 years in a secular state with rule-of-law elements;
- Compatibility of the legitimate Islamic institutions with the secular state: a well-organized Ulama, Madrasas as publicly recognized secondary schools, Islamic foundations (Vakufs) and (until 1946) Sharia-courts for family law.
2. The possible influence of extremist outsiders on the Islamic community in BIH is lower than in other countries due to two main reasons:
- Structural arrangements: to be eligible, future Imams must have studied first at one of the six Madrasas (Secondary Islamic Schools) and then at the Islamic Faculty in Sarajevo.
3. Wahhabism in BIH is an alien and small movement within BIH.

Despite this, it is particularly successful in recruiting young ‘converts from within the BIH moderate Muslim tradition.

All this valid as long as the economic situation in BIH, both real and “grey” economy, sees moderate movement. The minute the “two” economies enter a recession the situation regarding radical “Islamisation” might tilt the other way. Furthermore one should not forget that unlike the older generation of Bosniaks, the young generations have lost their ties to EUROPE and the mentality of its people. In addition Europe is not helping either with its restrictive policies towards Bosnian immigration etc. to encourage young Bosniaks to study and turn towards Europe. 

Nowadays young Bosniaks prefer to study, if possible, in Muslim countries, which provide sponsorship programs and financial assistance to poorer students. The Bosnian education system in the Federation on its part also encourages in some way radical Islamic movements to gain access. Cantonal run Universities in Tuzla and Sarajevo for example provide praying rooms which are funded by NGOs known to be run by Wahhabi and other Fundamental Islamic bodies, actively conducting recruiting campaigns in the Bosnian Federation education system by luring students of the lower social class in joining their “programs” by offering financial incentives. 

The question if Wahhabism and other radical Islamic movements will gain momentum in BIH depends on the how they manage to infiltrate the Bosnian youth movements and education system, and last but not least the economic situation of the country.