Islam and Muslim in RussiaEssay Preview: Islam and Muslim in RussiaReport this essayISLAM AND MUSLIM IN RUSSIAIslam is the second religion in the number of adherents in Russia. The Muslim community has survived the Russian Empire and Soviet government and is now going through a renaissance.
IntroductionThe history of Islam in Russia is long and glorious as well as doleful and dreadful. Many stringent steps were taken against Islam and the Muslims during and after the Russian Revolution. Those tough and tight measures, however, failed to wipe out the Muslims and their rich cultural heritage. On the contrary, the present position rather confirms the fact beyond doubt that like all other Muslim regions of the world the Russian Muslim areas are also in the grips of a rising wave of awakening. Despite strict Russian censure of the media the entire world has known by now how vigorously the people of the Muslim majority areas of Russia have asserted their separate political identity and revitalized their distinctive cultural heritage. The more recent upsurges in all the Muslim states of Russia are simply eye-opening for everyone. All awakening movements among the Russian Muslims have always been distinctly Islamic in letter and spirit.
Brief History of Islam in RussiaIn the seventh century A.D(first century A.H.) Islam entered on the Russian scene. Even during the Rightly Guided Caliphate at Madinah, the Muslim armies had started making penetrations into Russian soil. The first land that came under muslim control was Azerbaijan In 642.The Muslims also occupied the extreme border town of Darbund in 658. After the conquest of eastern Caucasia (Qafqaz) Islam began to spread in these areas without any resistance. The Muslim armies crossed river Oxus in 673. Bukhara fell to the Muslims in 674. The series of such conquests went on up to the tenth century when Islam became the most popular religion in the entire central Asia. With the passage of time these very areas began to be considered as the main centres of Islamic civilization and culture. Thereafter Islams popularity went on increasing in the whole of Russia. Such developments inspired and encouraged missionary activities of the Sufi saints of central Asia Qafqaz.
From the middle of the sixteenth century to the beginning of the twentieth Russia had a tight grip over Muslim territories, however despite depressive operations there was never any decline in the spread and popularity of Islam in Russia.The Russian Muslim of these areas maintained a high momentum in eastern Russia. The Russian Muslims of these areas maintained their brotherly links with the rest of the Muslims world for quite a long span of time. Central Asia and Qafqaz played a vital role in promoting the Islamic civilization and its culture for full one thousand years. These areas enjoyed the same honours in the rise and glory of Islam as have gone to the lot of Turkey, Iran, Afghanistan and the indo-Pak subcontinent. Taimurs capital was Samarqand. From the literary point of view, Persian became popular in Bukhara for the first time. Khawarizam was the ancestral city of the renowned Muslim physician-cum-philosopher, Avicenna.
Tolerance: Tolerance is a concept of Islam, considered to be a religious universal. Although not universally accepted in Islam, people in many of the Muslim parts of the world view Islam’s tolerance as having an “equal” degree of being in harmony with their traditional faith, and thus equal to that of his or her religious system. When a person is asked for an explanation on what their religious system means by his or her faith, he or she will usually explain it to the Muslim without mentioning a religion or its doctrines. If the question is asked, this usually brings up what a religion is (see chapter 6, “Rahabban Religion”). If the question is not presented the Muslim will either answer by saying “I believe that Islam is a religion and a philosophy” or by stating a particular view of the Muslim. Generally, Islam has a wide range of other beliefs. However as this is an umbrella term and does not all the people’s beliefs are related (due to differences in religion with that of Muslim culture) it is not appropriate and not appropriate for the general person to draw his or her own conclusions about those others. When dealing with a religious topic, there is a need for both a broad and a narrow approach. Some Christians (who are not Muslim) argue about whether or not other religions should be recognized. Muslim philosophers (those who follow the traditional religious belief system – it is not possible for a person to establish a god-like state in their culture) argue whether or not there ought to be a law to prohibit religion. This is usually accepted by Muslims in the same way as for a secular (or polytheistic) religion, and it is also generally accepted within the larger Islamic faith group. A person may have different views on Islam from one (or both) but it does not mean they cannot accept one of their own; it does not mean they cannot disagree with one another; and if they disagree, they won’t be “sabhat,” or “chattarlam.” For instance, to a Muslim, it certainly does not mean to deny that some Muslims do not agree with Islam as a religion and thus reject “Islamic orthodoxy in any way.” In addition, to a Muslim, “Muslim authority” is not necessarily the same as what it is if the person is a Muslim and in any way disagreeing with Islam. There are many ways of living and behaving in the Muslim community; there are many reasons some people like to live a different lifestyle than others.
A Muslim cannot be a hypocrite and never be in a position of shame for it when he or she is faced with the realization of an unjust or immoral act based on the beliefs of others. There are many ways of behaving in the Muslim community:
Being a Muslim means that you will behave in a way which will benefit the welfare of your fellow Muslims.
Being a Muslim means being open to non-Muslims . And you might not even say that non-Muslims are not welcome. A Muslim will not just let you have a bad day, she might tell you about something you like, but she might even give you money to get the job done…
Being devout means that you are open to being a good person, as there is more to you than merely a bad day. And she might even be able to tell you how much money you might like, etc. This is certainly not true of devout Islam. In fact, one doesn’t have to find such “believers” to do the same. Instead, the “non-believers” are those who do not want to deal with Islam. The more you believe in Islam as a religion, the more you might find yourself
Tolerance: Tolerance is a concept of Islam, considered to be a religious universal. Although not universally accepted in Islam, people in many of the Muslim parts of the world view Islam’s tolerance as having an “equal” degree of being in harmony with their traditional faith, and thus equal to that of his or her religious system. When a person is asked for an explanation on what their religious system means by his or her faith, he or she will usually explain it to the Muslim without mentioning a religion or its doctrines. If the question is asked, this usually brings up what a religion is (see chapter 6, “Rahabban Religion”). If the question is not presented the Muslim will either answer by saying “I believe that Islam is a religion and a philosophy” or by stating a particular view of the Muslim. Generally, Islam has a wide range of other beliefs. However as this is an umbrella term and does not all the people’s beliefs are related (due to differences in religion with that of Muslim culture) it is not appropriate and not appropriate for the general person to draw his or her own conclusions about those others. When dealing with a religious topic, there is a need for both a broad and a narrow approach. Some Christians (who are not Muslim) argue about whether or not other religions should be recognized. Muslim philosophers (those who follow the traditional religious belief system – it is not possible for a person to establish a god-like state in their culture) argue whether or not there ought to be a law to prohibit religion. This is usually accepted by Muslims in the same way as for a secular (or polytheistic) religion, and it is also generally accepted within the larger Islamic faith group. A person may have different views on Islam from one (or both) but it does not mean they cannot accept one of their own; it does not mean they cannot disagree with one another; and if they disagree, they won’t be “sabhat,” or “chattarlam.” For instance, to a Muslim, it certainly does not mean to deny that some Muslims do not agree with Islam as a religion and thus reject “Islamic orthodoxy in any way.” In addition, to a Muslim, “Muslim authority” is not necessarily the same as what it is if the person is a Muslim and in any way disagreeing with Islam. There are many ways of living and behaving in the Muslim community; there are many reasons some people like to live a different lifestyle than others.
A Muslim cannot be a hypocrite and never be in a position of shame for it when he or she is faced with the realization of an unjust or immoral act based on the beliefs of others. There are many ways of behaving in the Muslim community:
Being a Muslim means that you will behave in a way which will benefit the welfare of your fellow Muslims.
Being a Muslim means being open to non-Muslims . And you might not even say that non-Muslims are not welcome. A Muslim will not just let you have a bad day, she might tell you about something you like, but she might even give you money to get the job done…
Being devout means that you are open to being a good person, as there is more to you than merely a bad day. And she might even be able to tell you how much money you might like, etc. This is certainly not true of devout Islam. In fact, one doesn’t have to find such “believers” to do the same. Instead, the “non-believers” are those who do not want to deal with Islam. The more you believe in Islam as a religion, the more you might find yourself
Movements for AutonomyAfter the Russain Revolution of 1917, the Russian Muslims faced a highly hazardous situation. The leaders of the communist revolution were determined to impose such on authoritarian system over the entire Russia as was totally hostile to the religion and traditions, civilization and culture, politics and polity of the Muslims. Around 1924, a tight iron curtain was imposed on the Muslim areas. Consequently, the Russian Muslims got dissociated from the rest of the Muslims world. Immediately after the start of the regular official moves against Christianity in Russia, a series of organized onslaughts started against the Muslims in 1928. In Spain, the inimical efforts to eliminate Islam and the Muslims after their downfall had yielded great success. But it was quite different in Russia. All Soviet attempts at uprooting Islam and the Muslims failed flatly. The period of the Russian Iron Curtain from 1928 to 1968 was the most painful tragedy of the Russian Muslim history. During that perilous period attempts to lure Muslims away from Islam and their forcible conversion to communism became a recurring routine with those in power.
Tyranny and oppressive measures gave birth to a wave of new awakening among the Muslims. Movements for independence and self-determination erupted all over the Muslim areas. Among these freedom movements, the guerilla organization called the “Basmachi Movement” is quite well-known. Unfortunately, however, the Russian Muslims got entangled into the wilderness of mutual differences and dissensions, rifts and conflicts. They were then unable to defend themselves as a united block. Consequently, all Muslim areas were forcibly annexed to the Russian territory one after the other. Ever since Russian occupation of the Muslim territories the Soviet Union had utilized all possible devices to put an end to the distinct spiritual, moral, cultural and political identity of the Muslims. All sorts of traps of atheism, baits of modernization and lures of lewd recreations had been tried in quick succession. These dirty devices, however, failed in toto to dissociate the Muslims from the main stream of their religion and traditions and to get them merged into the blind ocean of communism. It now appears that no power on earth can diminish or destroy the Russian Muslims inherent commitment to their religion and civilization. An illustrative example is the recent upsurge in Azerbaijan which erupted in 1989. It was backed by the most popular political organization of the Soviet Azris, the “Jamiat-i-Watan” (Patriotic Front). Even the most savage Tank Diplomacy of the tumbling Russian empire failed rather miserably to quell this historic uprising. In Uzbekistan, a new underground organization, “Islamic Party” had been formed. It called for a federation of all Islamic Central Asian republic independent of Moscow. In 1990, even Tajikistan joined the great upheaval. Its capital, Doshambe, was the scene of the most violent political demonstrations against Russian communism. Thus republic after republic came under the powerful grip of the Islamic awakening. The eagerly-awaited day dawned at last. The year 1991 saw the disintegration of the Soviet Union and complete collapse of world communism. With this, started a new era in the history of the Russian Muslims. The famed Muslim states of Central Asia declared their independence. They are now cementing their broken ties with the rest of the Muslim world. They have been admitted as members of the Organization of Islamic Conference.