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and cultural backvvardness of Yugoslav Muslims. The author pointed outthe influence modern Turkey had on the cultural emancipation of YugoslavMuslims above ali. He considered Kemal Atatürk one the threegreatest reformers in the history of the world; according to him, the othertwo were Russian emperor Peter the Great and Japanese emperor Micuhito6 . Among Yugoslav Muslims, modern views were represented by themembers of "Gajret", the Society for Cultural and Educational Progressof the Muslims, founded in 1903; it was initiated by some progressiveMüslim intellectuals, who published the magazine vvith the same nameand Gajret's annual calendar. Besides, several pro-Muslim journals, withexceptionally progressive correspondents, were issued in the Kingdom ofYugoslavia 6 .Among them, the most prominent were correspondents of the Sarajevojournals "The Reform" 1 and "The New Time"*. One of the initiatorsand associates was Dzevad Sulejmanpasic who, being an ardent MustafaKemal Atuturk's supporter, was remembered as the leading cultural reformeramong Yugoslav Muslims in the first decades of the twentiethcentury.ibrahim Cokic used the pseudonym Chareman to criticize and ridiculesocial changes in Turkey in his nevvspaper "Hikjamet", "Kemal'ssupporters arouse greatest affinity among the Russian Bolsheviks" 9 , hepointed out. With the same fervour, he attacked Dzevad Sulejmanpasicfor trying to popularize the Turkish national development on "The Reform"and "The New Time" pages.The admiration Dzevad Sulejmanpasic felt for the personality anddeed of the modern Turkey creator is best illustrated by the fact that in1928 the Müslim Organization of Reformation was founded in the Kingdomof Yugoslavia at his initiative; this organization owned the journal"The Reform".The polemic between these two influential Muslims was not led onthe pages of the two journals exclusively. Alluding at Cokic's journal"Hikmajet", Dzevad Sulejmanpasic published the book "IndependentThought and Pro-Hikmajet Ideas ", in which he stressed how archaic ideasobstructed social development of Yugoslav Muslims. Sulejmanpasicintended to prove the possibility to connect islam with modern civilizationin each of his writings, either political or artistic. He found constantinspiration in Atuturk's deeds, and that had marked his work; hence, he6. Mustafa Mualic, Orijentna zapodu, (Orient in the West), Belgrade 1936, 337.7. "Reforma", (The Reform), Sarajevo, 1928.8. "Novo vrijeme", (The New Time), Sarajevo 1928-1931.9. "Hikmajet", god. II, br. 16, Tuzla 3. Rebiul-ahir 1349. (28.8.1930), 125.186