A REVIEW OF THE TRADITION OF INTERRELIGIOUS COEXISTENCE IN BOSNIA AND HERZEGOVINA

Bosnia and Herzegovina has traditionally hosted four monotheistic religions whach are defined as the following religious communities: Islam, Judaism, Catholicism and Orthodoxy. Due to the fact that in a single geographic, not so large a space, members of these monotheistic or other religions have lived and acted, it is perfectly clear that there are some forms of interreligious dialogue and tolerance. 

At present, people often speak about neighborly relations between Muslims, Christians and Jews, about the positive relations and cooperation between leaders, ministers and organs of religious communities and churches. These relations emerged in the traditional worlds of traditional religions and imply profound respect for human differences and beliefs. If the interreligious dialogue is viewed as a neighborly relationship between occupants of two adjacent houses, one should keep in mind that the neighbor’s child has the same position as your own, that his right is the right of our own child, that his private space and fenced yard do not mean that we can enter whenever we want and redistribute their stuff, arrange, pull up, plant, fix or spoil same as in our own yard.

One should keep in mind that traditional neighborhood implies watching the common blue sky, diverse vasts surrounding houses, though everyone from his own angle, from his own window. One should respect the fact that space and nature are common property, though also the fact that the view of this nature is different form the neighbor’s view, which implies the interreligious dialogue.

In the period of Ottoman administration in Bosnia and Herzegovina Islam held the central position of state religion, and Islamic institutions were part of state organization. On the other hand, Catholic Church, Serbian Orthodox Church and Jewish community had a publicly recognized legal status and freedom of expressing their religion within laws of the time and, certainly, the right to exercise their religious rights in issues pertaining to their members. 

Upon its arrival, Austro-Hungarian administration adopted the model of religious associations and recognized religion. Article 8. of the Land Constitution for Bosnia and Herzegovina of 17. 2. 1910 listed the following communities: Islamic, Serbian Orthodox, Roman Catholic, Greek Catholic, Evangelical, Augsburg and Helvetic, and Jewish community.

 These recognized religious communities and asosciations had public rights, right to practice their respective religion, were exempt from taxes and had the right to collect religious taxes. Religions and religious rituals were under the criminal law protection of the state, and public servants participated in religious events. Still, the state maintained its right to supervise churches, religious communities and associations.

Upon the entry of Bosnia and Herzegovina in the Kingdom of Serbs, Croats and Slovenes and the Kingdom of Yugoslavia, this model of religiosity was preserved. Article 12. of the Vidovdan Constitution guaranteed equal rights of the adopted confessions before the law and their right to publicly practice their religion. All religions which were legally recognized in some part of the Kingdom were considered adopted.

The socialist period brought about big changes in the relationship between the state on the one hand and churches and religious communities on the other. Legally, the model of separation of state from the church was adopted, religion was proclaimed to be a private matter while the freedom of religion was guaranteed by law. 

Wuth the establishment of political pluralism in the period of transition to democratic liberal system, relations between the state and religion were regulated according to democratic principles of a secular state. These are principles which are included in the European Convention for the Protection of Human Rights and Fundamental Freedoms. The freedom of religion and beliefs is defined quite broadly, and the state cannot recognize the status of state religion to any religion nor can interfere in the inner organization and affairs of churches and religious communities. The civil status of an individual is not related to his religion, which means that the scope of individual’s rights and duties does not depend on his religion or beliefs, and that discrimination based on religion or beliefs is prohibited.

The capital of Bosnia and Herzegovina itself, one of few cities in Europe which has been nourishing the culture of four large monotheistic religions, speaks about the long traditon of interreligious dialogue and tolerance. Due to abundance of sacral facilities, Sarajevo is often compared to Jerusalem, the center of spirituality. During the daily prayer, it is possible to hear adhan and bells from the Orthodox church ans Catholic cathedral at the same time. In a circle of one kilometer, there are two large synagogues, Sephardi and Ashkenazi, a large Catholic cathedral, an old Orthodox church, a large Orthodox church of the congregation and dozens of mosques. 

Historically, Sarajevo and its inhabitants have continuously nourished the spirit of communion. During the Second World War, most inhabitants protested against killing of Jews, Roma and Serbs, and this attitude was expressed in the signing of the Al-Hidayah resolutions. Many cases of hiding Jews in the houses of respectable Bosniaks were recorded. Nourishing of interreligious spirit is also confirmed by the fact that one of the largest temples of the Orthodox church was bulit upon the initiative of Sarajevo inhabitants. The church was built in 1874, upon the approval of Sultan Abdul-Aziz. 

Upon replacing the Ottomans, European authorities built the Catholic cathedral and began to bring, to Bosnia and Herzegovina, people form various European countries such as Austria, Germany, Poland, Hungary and others.

The biggest mosque in Bosnia and Herzegovina was built during the Ottoman period – it is the Gazi Husrev-beg’s mosques, with the Clock Tower (sahat-kula), the only one still measuring time ala turka, built next to it.

Two synagogues were also built in the old part of Sarajevo. The first one was built by Sephardi Jews, who fled to the Ottoman Empire from Spain; until the end of the Second World War one of the most numerous Jewish communities lived in Sarajevo. The second synagogue was built by Ashkenazi Jews, who began to settle after the Austro-Hungarian occupation. It was built in 1902 and was the second largest synagogue in whole Europe.

In November 2019 the Jewish community of Bosnia and Herzegovina together with the Islamic Community organized the international conference entitled “Coexistence of Jews and Muslims in Bosnia and Herzegovina: 200 Years from Sarajevo Purim”. Events related to the “Sarajevo purim” remind of the early 19th century, when Sarajevo Muslims rebelled against sultan’s commissioner, Bosnian vali Ruždi-pasha and saved ten most renowned Jewish fellow citizens –headed by rabi Mosha Danon from a certain death. 

Examples of the greatness of Islamic interreligious tolerance also include the famous Ahdnama, with which Sultan Mehmed Fatih, on 28 May 1463, granted to Bosnian Franciscans the freedom of practicing religion and the protection of life and honor. To Franciscans, the Ahdnama meant the freedom of religion and the guarantee that no one can disturb or threaten their lives, properties and monasteries.