1. Mess in the Bosna and Hercegovina

Mess in the Bosnia and Herzegovina

The Islamic Declaration

Western media presents him as a 'secular' President, but...


The following are excerpts from the book "The Islamic Declaration" ("Islamska deklaracija"), written by Mr. Alija Izetbegovic, current President of Bosnia-Herzegovina. The book was reprinted by "BOSNA", Sarajevo, 1990, 127 pages.

"... Do we want the Muslim nations to cease moving in circles, to stop being dependent, backward and poverty-stricken;

do we want them to once again with a sure step climb the road of dignity and enlightment and to become masters of their own fate;

do we want the springs of courage, genius and virtue to come forth strongly once again;

then we must show the way which leads to that objective:

The implementation of Islam in all fields of individuals' personal lives, in family and in society, by renewal of the Islamic religious thought and creating a uniform Muslim community from Morocco to Indonesia. ..."

                                                             p. 3

"... A nation, and an individual, who has accepted Islam is incapable of living and dying for another ideal after that fact. It is unthinkable for a Muslim to sacrifice himself for any tzar or ruler, no matter what his name may be, or for the glory of any nation, party or some such, because acting on the strongest Muslim instinct he recognizes in this a certain type of godlessness and idolatry. A Muslim can die only with the name of Allah on his lips and for the glory of Islam, or he may run away from the battlefield. ..."

                                                             p. 4

"... Muslim nations will never accept anything that is explicitly against Islam, because Islam here is not merely a faith and the law, Islam has become love and compassion. He who rises against Islam will reap nothing but hate and resistance. ..."

                                                             p. 17

"... In perspective, there is but one way out in sight: creation and gathering of a new intelligence which thinks and feels along Islamic lines. This intelligence would then raise the flag of the Islamic order and together with the Muslim masses embark into action to implement this order. ..."

                                                             p. 18

"... The shortest definition of the Islamic order defines it as a unity of faith and law, upbringing and force, ideals and interests, spiritual community and state, free will and force. As a synthesis of these components, the Islamic order has two fundamental premises: an Islamic society and Islamic authority. The former is the essence, and the latter the form of an Islamic order. An Islamic society without Islamic power is incomplete and weak; Islamic power without an Islamic society is either a utopia or violence.

A Muslim generally does not exist as an individual. If he wishes to live and survive as a Muslim, he must create an environment, a community, an order. He must change the world or be changed himself. History knows of no true Islamic movement which was not at the same time a political movement as well. This is because Islam is a faith, but also a philosophy, a set of moral codes, an order of things, a style, an atmosphere - in a nutshell, an integral way of life. ..."

                                                             p. 19

"... The first and foremost of such conclusions is surely the one on the incompatibility of Islam and non-Islamic systems. There can be no peace or coexistence between the "Islamic faith" and non- Islamic societies and political institutions. ... Islam clearly excludes the right and possibility of activity of any strange ideology on its own turf. Therefore, there is no question of any laicistic principles, and the state should be an expression and should support the moral concepts of the religion. ..."

                                                             p. 22

" Islam contains the principle of ummet, i.e. the tendency towards unification of all Muslims into a single community - a spiritual, cultural and political community. Islam is not a nationality, it is above nationalities. ..."

                                                             p. 27

"... The upbringing of the nation, and especially the mass media - the press, TV and film - should be in the hands of people whose Islamic moral and intellectual authority is undisputed. ...

... Islamic renewal cannot be initiated without a religious, and cannot be successfully continued and concluded without a political revolution."

                                                     p. 32

"... Establishing of an Islamic order is thus shown as the ultimate act of democracy, because it means the implementation of the deepest desires of the Muslim nations and common man. One thing is certain: no matter what a part of the rich and the intelligence wants, the common man wants Islam and living in his Islamic community. ..."

                                                       p. 33

"... In the struggle for an Islamic order all methods are permitted, except one - except crime. No-one has the right to smear the beautiful name of Islam and this struggle by uncontrolled and excessive use of violence. ..."

                                                   p. 37

"... Islamic order may be implemented only in countries where Muslims represent the majority of the population. Without this majority, the Islamic order is reduced to authority only (because the other element is lacking - the Islamic society), and may turn into violence. ..."

                                                       p. 37

"... the Islamic movement should and must start taking over the power as soon as it is morally and numerically strong enough to not only overthrow the existing non-Islamic, but also to build up a new Islamic authority. ..."

                                                       p. 43

"... Pakistan was a general rehearsal of introducing Islamic order under modern conditions and on the present stage of development. ...

... The conclusions from the twenty-odd year of Pakistan's existence are clear enough. They are:

First, the struggle for Islamic order and a general reconstruction of the Muslim society can be successfully conducted only by experienced and seasoned individuals, aligned into a staunch and homogenous organization. This organization is no political party from the arsenal of the Western democracy; it is a movement based on Islamic ideology and with clear moral and ideological criteria of belonging;

Second, the struggle for an Islamic order today is a struggle to implement the essence of Islam, and this means that in practice one must ensure religious and moral upbringing of the people and provide for basic elements of social justice. At this time, forms are of secondary importance; and

Third, the functions of the Islamic republic are not to primarily declare equality of all men and brotherhood of all Muslims, but to struggle for some of these high moral principles in practice. The awakened Islam should in every community take into its own hands the flag for a more just social order and to clearly state that in struggling for Islam another war is being declared as well, the one against ignorance, injustice and poverty, a war without compromises and setbacks. ..."

                                                       p. 45-46

"... In one of the thesis for an Islamic order today we have stated that it is a natural function of the Islamic order to gather all Muslims and Muslim communities throughout the world into one. Under present conditions, this desire means a struggle for creating a great Islamic federation from Morocco to Indonesia, from the tropical Africa to the Central Asia. ..."

                                                       p. 46

"... Panislamism always came from the very heart of the Muslim peoples, nationalism was always imported stuff. ..."

                                                       p. 49

"... But, under the leadership of Zionists, started an action in Palestine which is not only inhumane and ruthless but also shortsighted and adventuresome. This politics takes in account only temporary ratio of power and forgets about overall ratio of power between Jews and Muslims in the world. This politics in Palestine is a provocation to all Muslims of the world. Jerusalem is not only a question of Palestinians, neither is it a question of Arabs only. It is a question of all the Muslim nations. TO KEEP JERUSALEM, THE JEWS WOULD HAVE TO DEFEAT ISLAM AND THE MUSLIMS, AND THAT - THANK GOD - IS OUTSIDE THEIR POWER."

                                                       p. 53

"... We would like to distinguish between Jews and Zionists, but only if Jews themselves find strength to find the difference. We hope that the military victories, which they had against quarrelling Arab regimes, (not against Arabs or against Muslims) will not blur their minds. We hope that they will eliminate confrontation which they made by them- selves, so the new road is open to a life on the common ground of Palestine. If they, though, continue on the road of arrogance, which is more likely, then for the whole Islam movement, and FOR ALL MUSLIMS THERE IS BUT ONE SOLUTION: TO CONTINUE TO FIGHT, TO STRENGTHEN AND BROADEN IT, FROM DAY TO DAY, FROM YEAR TO YEAR, NO MATTER THE VICTIMS AND NO MATTER THE TIME it may last, until they are forced to RETURN EVERY INCH OF THE OCCUPIED LAND. EVERY NEGOTIATION AND EVERY COMPROMISE ON THIS FUNDAMENTAL ISSUE FOR OUR BROTHERS IN PALESTINE, WILL BE A TREASON WHICH MAY DESTROY THE VERY CORE OF THE MORAL SYSTEM OF OUR WORLD.

These are not new laws of our new Islam politics toward Christians and Jews, not new laws dictated by the new political situation. They are just the practical conclusions taken from the Islamic recognition of Christians and Jews which come right from the Qu'ran (Qu'ran, 29/45, 2/136, 5/47-49)

                                                       p. 53-54






Alija Izetbegobic, Ideological Biography
--Forwarded by Professor J Peter Maher of Northeast Illinois University, March, 1999

Alija Izetbegovic: his background and philosophies

This is a briefing paper produced for Members of the 1992/3 Session of Australian Parliament;

Monday, 21 December 1992.

The report downplays the Young Muslim Nazi angle but the movement was also modeled on the Hitler Jugend, and supportered by Baldur von Shirach.


ALIJA IZETBEGOVIC, leader of the SDA (Muslim Party of Democratic Action), is currently the President of the Presidency of Bosnia-Hercegovina. He was born in Bosanski Samac in 1925, went to school in Sarajevo, and eventually completed law school; he had no schooling in religion within the Islamic school system.

Izetbegovic’s Early Years.

From his early youth, Izetbegovic dedicated himself to Islamic work. At 16 he ecame part of the group that founded religious-political organisation "Young Muslims" in Sarajevo, in 1940. From the very outset the "YM" was modelled on fundamentalist formations in the Islamic world, such as "As-subban al-muslimun" and "Al-ikwan al-muslimun". One of the five points of the "YM" programme insisted on the unity of the Muslim world through the creation of one large Muslim state. During the Second World War, the "YM" grew and become part of a network of Islamic religious groups headed by the highly conservative theologian of the Mehmed Handzic (1906-1944). The "YM" were not officially pro-fascist in orientation, though they were pursued for this by the Communist regime after 1945. There were, however, many individual examples of active collaboration with the Ustashi government.

Izetbegovic was arrested in 1946, for his significant participation in founding the Muslim journal MUDZAHID. He spent the next three years in jail for promoting hatred. At the same time, his friend Nedzib Sacirbegovic was given a four year prison sentence. Sacirbegovic is now Izetbegovic’s personal representative in the USA and his son Muhamed, is Bosnia-Hercegovina’s ambassador to the UN. Izetbegovic has systematically promoted to top positions in the SDA people who were political "cadres" in the original "YM" movement.

In February 1949, the "Young Muslims" started an open revolt. This was short-lived. During subsequent trials held in Sarajevo in 1949, four members of the "YM" were sentenced to death and many were given prison sentences. After this lesson, Islamic activists stopped creating illegal groups and started working on Islamisation "from underneath". This meant penetrating the very pores of the system’s institutions, including the formal Islamic community, because the activists considered their leaders to be traitors to the authentic Islamic cause. From the beginning Izetbegovic preferred Shiite Islamic radicalism in comparison to the Sunni.

Izetbegovic’s doctrine - "The Islamic Declaration"

Izetbegovic published many articles in Muslim journals (TAKVIM, GVIS, etc.), discussing the sad state of Islam and the necessity for its universal regeneration. In 1970, he wrote and distributed to people of confidence, his specific manifesto or programme for radical pan-Islam - the ISLAMIC DECLARATION.

In this booklet, similar to many of the same type circulating in the Islamic world, but the only one of its sort in Yugoslavia, Izetbegovic advocated:

- general Islamic moral and religious regeneration;

- a return to true Islamic values;

- (re)Islamisation of Muslims;

- creation and strengthening of different types of Islamic unity; struggle, up to and including Political and armed war for the creation of an Islamic order in countries where Muslims represent majority, or near majority of the population.

In line with his pan-Islamic and anti-secular thinking, Izetbegovic stated in the ISLAMIC DECLARATION that:

- there should be the establishment of "a united Islamic community from Morocco to Indonesia";

- with reference to the Turkish model - "Turkey as an Islamic country used to rule the world. Turkey as an imitation of Europe represents a third-rate country, the like of which there is a hundred in the world.";

- "there can be neither peace nor coexistence between the Islamic faith and non-Islamic social and political institutions";

-"the Islamic movement must and can, take over political power as soon as it is morally and numerically so strong that it can not only destroy the existing non-Islamic power, but also to build up a new Islamic one".

The ISLAMIC DECLARATION is imbued with a deep-set intolerance towards "the values of western civilisation", both capitalist and Marxist. It was re-published in 1990 in Sarajevo, testifying to the fact that its author, in the meantime, had in no way gone back on his positions, one of Islamic fundamentalism.

Muslims who gathered around the re-published ISLAMIC DECLARATION, were former members of the "YM" and new activists. They tie their activities to those of Muslim centres abroad - religious, political, propaganda and economic - above all with specific groups in Iran.

In his book ISLAM BETWEEN EAST AND WEST, published first in the USA (1984) and then Turkey, develops his views on the superiority of Islam over all other religions, cultures, ideologies and philosophies. This book was published in Serbo-Croatian, only in Belgrade in 1988; the Sarajevo authorities used all means to prevent it getting published at all.

Izetbegovic - leader of Bosnia’s Muslims

With a group of Muslim activists, Izetbegovic was arrested in 1983 for activities against the state. As the chief defendant, he was sentenced to fourteen years. In 1988, he was released after less than six years of prison.

After the fall of Communism in Yugoslavia, Izetbegovic became one of the leaders in the creation of the SDA party (1990), as a Muslim political party. He was elected President with the support of his old fellows from the ranks of the "YM" and the support of the young radicals. Izetbegovic gave his new, nominally national and civilian political party, a deeply-set religious connotation. As the first president of the collective Presidency of this young state, and by far the most influential Muslim politician on the soil of former Yugoslavia (having ousted his more popular rival Fikret Abdic), the strength of his position allows him to pursue his youthful (pan)Islamic dreams.

His internal and external policies changed tactfully as per the power struggle both inside and outside of Yugoslavia. But, from a strategic standpoint Izetbegovic has not budget an inch from his early conception that "every good Muslim, through his formal engagement, including the political one, at all times and all places, must above all serve Islam, by force if necessary". Because of Izetbegovic’s anti-Communism, the fundamentalist radicalism of the political programme contained in the ISLAMIC DECLARATION, went virtually unnoticed in most western countries.

As such, the rise of a native and authentic Islamic fundamentalist movement in Yugoslavia, was for the West, up until recently, an incomprehensible and inconceivable idea. For some, it remains so today.

This fanatical conviction of Izetbegovic - namely that the highest motive justifies every move, every decision, (including that of disposing of his predecessors), has definitely helped plunge Bosnia into the midst of an ethnic and religious war.

Commentary added by Balkan Research Center:

Only after one carefully considers the foregoing does it become understandable why, recently, Izetbegovic signed an agreement for the "cantonisation" of Bosnia with representatives of the European Community in Lisbon [in 1992], and cancelled it two days later. Izetbegovic will accept any kind of deal in order to get his way, he is not ashamed if it is proved that he lies, because he says "all is allowed for Islam".

Now it seems logical why Izetbegovic visited only radical Muslim countries during the first nine months of his presidency. Izetbegovic is a man who is willing to sacrifice half of the population to achieve his religious goals, to be the first president of an Islamic state in Europe, however small.

In the light of above facts one can better understand Izetbegovic’s statements of sympathy for the "Islamic Revolution" in Iran. Only Izetbegovic and Ayatollah Khomeini, out of all presidents who officially visited Turkey, did not pay respect to the grave of Ataturk, for them he was a traitor to fundamentalist Muslim principles.