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First deputy mufty of
Tatarstan
VALIULLA khadrat YAQUPOV
Report at the VI
congress of the organization
"Eurasian Islamic
Council"
5-9 September, 2005
Istanbul
Ethnoconfessial
identity of the MuslEms
of modern Tatarstan
Our ancestors, boulgars
got acquainted with Islam very early. It is well known, that
even in 22 year by hidjra (642 year A.D.) halifat troops entered
the Bottom Volga region during arab-hazar wars. This fact was of
crucial importance for penetration and distribution of Islam in
the Volga region, as the Middle and Bottom Volga regions were
within one state at that time. That is why Tatar scientist of
the XVI century Sharafetdin Muslimi affirms in his book that
boulgars accepted Islam from sahabs (brothers-in-arms of Prophet
Muhammad) and they had tabiins and tabgu-tabiins (followers)
whose names are also enumerated in the book.
Comprehension of the
antiquity of the Muslim status, the huge period of true faith,
and voluntary character of acceptance of Islam at the state
level in 922 always had powerful influence on mentality of
Tatars Moslems during many centuries. It also influenced the
quality of Islam, professed here, in its tendency to normative
purity and ideals of shariat (Islamic law).
The unique culture of
preserving the purity of the faith, obtained from asr-saada (the
golden age), arising from understanding of its antiquity,
allowed our people to endure many monstrous destructions,
genocides and persecutions of the faith. Islam could not only be
preserved after invasion of Tatar Mongol pagans in the XIII
century, but also made them accept it in the newly formed common
state Golden Horde. Our people also endured with honour the
capture of Kazan in 1552 by Russian troops. They could preserve
Islamic faith during 300 years and also contributed to
transformation of the Moscow princedom into a European state,
having created within it a highly developed culture, based on
the ideas of djadidizm on the boundary of the XIX–XX centuries.
And even the last period
of bolshevist persecutions could not destroy Moslem base of our
consciousness. The majority of Tatars remained Moslems on their
attitude to life.
Rather high intensity of
Islamic revival rates testifies about this fact. There are more
than one thousand mosques in Tatarstan nowadays (in 1980-s there
were only 18 mosques in the republic).
But at the same time the
rates of inner islamization are unsatisfactory. The percentage
of praying people is very low — Friday prayers are visited by
about 2% of population, while even less people pray in mosques
the other days. Such situation demands from Moslem priests
search of new modern means of appeal and sermon. It is important
to mention, that even during the soviet time our population was
provided with general secondary education, the percentage of
people with higher education is very high too. This fact results
in frequent claims of Tatar intelligentsia to the quality of our
priests' sermons which are, in their opinion, of a primitive and
formal character. That is why Muslim Religious Board of Republic
of Tatarstan pays much attention to the development of the
system of professional Moslem education. Muslim Religious Board
of Republic of Tatarstan and Russian Islamic University were
established in 1998. The aim of this university was to prepare
highly qualified specialists in the sphere of religion. Academy
of sciences of Tatarstan was among founders of Russian Islamic
University together with Muslim Religious Board of Republic of
Tatarstan and Council of Mufties of Russia. This fact allowed us
to unit efforts of religious and scientific intelligentsia in
the sphere of preparation of educated religious persons. Russian
Islamic University is the place where these two very important
parts of Tatar elite communicate and cooperate.
There are two higher
medreses, Islamic College, and six secondary medreses in
Tatarstan besides Russian Islamic University. They prepare
Moslem priests but still need qualified teachers of shariat from
abroad.
Islamic revival taking
place in the republic led to the revival of disputes on the
development of Islam and its future which were interrupted by
bolshevist revolution. These disputes are also connected with
the heritage of djadidizm. There appeared people who consider
some outstanding scientists such as G. Kursavy, SH. Mardjany,
and M. Bigiev as reformers wishing to refuse rituals of Islam
and praying. They think that reducing of Islam to a sort of an
ideology, purifying it from the cult, is the birth of the so
called "Euro Islam". But all the people who are familiar with
the works of Tatar djadidists know that it is not exactly so.
Our predecessors-djadidists realized the importance of Islamic
orthodoxy in the age of imperialism. They were the examples of
adherence to the rightly understood Islamic tradition and they
could reveal tolerant potential of shariat laws, their eternal
urgency. Their model of Islamic outlook called "djadidism" can
be used today in the age of globalization. Because Islam
appeared initially as a global religion that can exist in
conditions of mixture of religions and languages.
Such adequate
understanding of our heritage helped us to preserve peace and
interconfessial consent during disintegration of the USSR
(nobody was killed in interreligious conflicts).
After the decay of the
USSR the borders of our country were widely opened, so Moslem
missionaries from different countries arrived to us as
preachers. They established some educational institutions where
taught Islam in their own interpretation. Teachers from Saudi
Arabia, Pakistan, and Turkey spread their own different visions
of Islam. In the course of time, when they had many followers,
there appeared mutual conflicts and accusations of takfir. All
these facts weaken the authority of Islam on eyes of the
population, because they discredit all the participants of this
interreligious competition. In the connection with the
ideological and theological difference that continued to
increase among Moslems of Tatarstan, Muslim Religious Board of
Republic of Tatarstan declared of adherence to Abu Hanifa mazhab,
which was traditional here for more than 1000 years. However, to
reduce tension between Moslem groups of different Islamic
trends, we need efforts of international Moslem organizations of
consolidation them and termination of the enmity. The problem of
unification of Islamic calendar (celebrating of Moslem gaids in
the same days in all Moslem countries simultaneously) is one of
the urgent steps in this direction.
In Russia and Tatarstan
the religion is separated from the state by constitution, so
financing of religious organizations from the state budget is
forbidden. All our system of professional Moslem education and
mosques exists on means of charity. Our state cannot spend
financial means for these purposes. In this situation we try to
create the institute of mahalla — a Moslem parish (a stable
group of parishioners not only keeping the mosque, but also
interested in development of Moslem solidarity, strengthening of
the religion, religious education, and other things beneficial
for Islam). Democratic base of mahalla promotes its phenomenon
(according to our statutes all the posts in it are elective as
in Muslim Religious Board of Republic of Tatarstan). Imam-hatib,
councel-mutavaliyat are elected by all parishioners.
Impossibility of normal
existing on alms compels city parishes to opening of shops and
cafes at mosques. Mosques in countryside exist basically on
gushr.
Financial means
accumulated by such ways enable mosques to open classrooms for
studying Koran, gyms, and video-computer classes to attract the
youth. Some mosques have a sort of clubs for rest. So our
mosques gradually transform into multifunctional Islamic centers
using wide methods of dagvat.
The campaign against
Islam, developed worldwide, makes intensive methods of work with
people necessary. Some groups of people try to associate Islam
with terrorism and cruelty. The worst results of such activity
can be seen in such multinational regions as Russia. Many people
are afraid of sending their children to mosques. Generally
speaking, there is a tendency of reducing the number of people
studying in mosques in comparison with the 1990-s.
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Апанаевская мечеть — одна из самых старых мечетей г. Казани. По
официальным данным её строительство начато в 1767 году.
В советское время, когда мечеть была закрыта, она сильно
пострадала — были разрушены минарет, михраб, здание мечети
перестроено из двухэтажного в трехэтажное и т.д. После
возвращения мечеть в 1995 году общине мусульман началась очень
сложная реставрация. Сейчас воссозданы купольные залы мечети,
восстановлены внутренние стены для установки минарета, часть
минарета, крыша и др. Однако для полного восстановления храма не
хватает финансовых средств.
Уважаемые друзья! Обращаемся к Вам с просьбой по возможности
оказать помощь в восстановлении храма. Будем молитвенно
благодарны за любое пожертвование, за любую лепту. Молим Аллаха,
чтобы Ваши милостыни стали садакаи-джарией, т.е. давали бы вам
пользу и духовную радость все те века, что будет служить Исламу
наш восстанавливаемый храм.
Пожертвования просим направлять или по адресу мечети:
420022, г. Казань, ул. К. Насыри, 27, или на наш расчетный счёт:
Мусульманская община при Апанаевской мечети
ИНН 1659007433 КПП 165501001 ОКПО 27824309
Банковские реквизиты р/с № 40703810300000000035 в АКБ «БТА-Казань»
(ОАО) г. Казани,
к/с банка 30101810900000000798 БИК банка 049205798
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