Conflicts between Uzbek State Policy, official, non-official Islam,
Islamic Revivalism, and Everyday Islam.
Dr. Laliya Yakhyaeva
Abstract
The focus of the paper: Conflict between Uzbek State Policy, Official
and non-official Islam, Islamic Revivalism and Everyday Islam,
regarding to state stability, economic and political deprivation, social
inequality, corruption, and authoritarianism, lack of political alternatives
and hard line repression of religious and civil activists between 20002014.
The paper highlights how the official state policy motivate it’s actions
on various social and political levels and forms of government efforts on
control official and non- official Islam and other religious groups.
Despite of repression of Islamic and Civil activists, groups and figures,
they were able to continue explore their religious and civil concepts and
train disciples in a hostile ideological environment.
I will approach in this subject through the discussion and analysis of
official and non-official books and articles Ubaidulloh Avvob
(pseudonym), Muhhamad Yusuf Muhhamad Sadiq), and other responses
by scholars, poets, media, pop singers, independent journalists on state
policy, look over the concept of polarization (circumstances) between
power of regime and civil activities, religious views of the official and
non-official Islam in post-soviet Uzbek society.
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To understand the nature of the conflict in the field of religion in modern
Uzbekistan were important to examine revivalism of Islam in the region:
In spite of the Soviet policy of changing Uzbek’s Arabic script to
Latin and then to Cyrillic, ‘Russifying’’ Muslim culture and
implementing widespread atheist propaganda, Islam survived and was
reinforced right after collapse of Soviet regime, personal, ideological,
and political barriers came down, Islam has a deep rebirth and
experienced moderate revivalism after seven decades of ignorance, “demodernization”, “de-Islamization” of Uzbekistan. However, the revival
of Islam was rapid and become visible in public, people start to pray
regularly and openly, each mahalla (community) began to build new
mosques, old mosques were remodeled and put back into service,
number of mosques increased, religious education has been reestablished, interest to learning Arabic script intensified, pilgrimage to
Mecca became easy and possible. In this case, I look over the newly
independent state policy on revivalism and religious affairs for almost
two decades: first of all, the legacy of the communist era were still
alive, the government had deep controlling issues with progressed
Islamic power on everyday life of the region; secondly, the government
elites more concern about their own political and ideological power than
economic reforms, so they tried to use dual strategy: choose tandem
policy on reconstruction of local zieratgoch (shrines), celebration of
traditions, legitimation them as national traditions, and celebrate history;
all of attempts were populist and toward to use Islam to legitimize the
authority of state. The government had no choice, but celebrate Islamic
cultural heritage and use its moral, ethical values to restore power and
play acting to share the sentimental values of population. At same time
hostility of new regime toward “wrong” kind of Islam (Muslim leaders
whose political ambitions and claims were out of control of regime)
were arise: harsh critique and intimidation to opposite sources of power,
authority and present them in an entirely negative light. The state has
been conducted cruel campaign against “extremism”, exercise official
antagonism toward to Islamic revival, official and non-official Islamic
and civil manifestations. Indeed, all actions of state toward to stay in
power as guardians felt apart, the Islamic and civil socio-moral reform
movements arose.
By the time Uzbekistan remains secular, the soviet /communist legacysuspicion of religion is very much alive. The new political regime use
this suspicion to control official and non-official Islam and other
religious groups, conversely, in the beginning paid considerable close
attention to Islam as the president Islam Karimov took oaths on The
Quran, went to The Mecca as pilgrim got the title “Akbar Hodji”, in
addition, names of great Islamic scholars: Imam Al-Bukhari, At-Termisi,
Al-Marghnoni, At-Maturdi, Sufi masters as B. Naqshbandi, A. Yassavi as great sons of region celebrated, and their contribution to Islamic
civilization were officially recognized. By the other hand the
government established a program of activities to destroy all secular
resistance groups, also oriented attention toward religious organizations,
(formal and informal) striking any other form of religious expressions
were not controlled by the state. This practice has continue, state
intelligence agencies work hard to destroy and terminate religious
leaders who do not share the official vision of religion as an instrument
of a state policy. Uzbek security forces, meanwhile, routinely use the
most repressive methods against religious leaders and civil
organizations, often failing to differentiate between radical groups like
the IMU (Islamic Movement of Uzbekistan), Hizb ut-Tahrir (Islamic
Party of Liberation), and more basic oriented ones like Akromiya,
Nurchilar, Tablighi Jamaat (TJ), and Islamic Jihad Group (IJG).
The Hizb-ut-Tahrir had emerged in years, and changed as Hizb-anNusra. In a 2002 report entitled “Islam in the Social and Political Life of
Uzbekistan,” Dr. B. Babadjanov, a Tashkent-based political scientist,
suggested the Hizb-an-Nusra leaders believe that non-violent tactics
will never be sufficient to bring a collapse of Uzbek President Islam
Karimov’s administration, after that followers all of these organizations
were subject to absolute arrest, based upon suspicions of extremism*
Unlike the IMU or basic Akromiya, The Hizb-ut-Tahrir/Hisb-an-Nusra
is a truly transnational movement, which enjoys considerable support
among young Muslims in Western Europe and has a broad
organizational base in London, but originated in Middle East and aimed
at creating a worldwide Muslim Caliphate. However, neither the IMU
nor Hizb-an-Nusra can boast distributed support anywhere in
Uzbekistan, both organizations appeal only to a small fraction of the
regional population – and then this support is localized strongest in parts
of the Fergana Valley, and South Uzbekistan. While it is impossible to
accurately determine the level of this support, active supporters of these
groups at less than 10 percent of the population*
Meantime, the Akromiya was founded in 1996 by Akram Yuldashev, a
former Hizb-ut-Tahrir member and former math teacher, then small
business owner in Andijan (Uzbekistan’s third largest city). The
program of Akromiya -“Yimonga Yul” (Way to Faith), argued that
Hizb-ut-Tahrir’s non-violent tactics were devised for Arab states and
weren’t proficient for success in Uzbekistan. In splitting with Hizb-utTahrir, Yuldashev argued that Islamic governance should be established
on a local level, rather than on a national level. The Acromiya
movement attempted to develop tactics suited to the Ferghana Valley’s
specific social and economic conditions (the region is Central Asia’s
breadbasket, but suffers from overpopulation and unemployment), so A.
Yuldashev’s tactics based on the formation of cells, clustered individuals
from the same professional background, and urged that his organization
seek legalized status which could openly operate on the mass level*. The
“Akromiya” movement became popular in public for its business
prosperity and leading in to conflict of Andijan in May 2005.*All of the
23 arrested businessmen’s including Akram Yuldashev were from
“Akromiya” movement, trying to establish an alternative social system,
as described above. The “Akromiya” organized an uprising in a very
carefully planned way: the accused businessmen promised to pay staff a
full day’s salary if they attend the protests, moreover, those businessmen
relatives organized transport for others to come from other regions. The
protesters were orderly and asking merely for “justice” for their relatives
and friends. By May 12th, the presumed final week of the trial, there
were already several thousand rebels, and government forces arrested
few dozens of them. Those arrests marked the situation worse, regional
authorities could not control power of uprising. By the day armed
militants first seized a police station, then a military base, then a local
prison, collecting weapons in each place and killing the officials along
the way. Negotiations between the government and the militants broke
down because the release of Akram Yuldashev and followers was the
main ultimatum of the insurgents. Expecting a harsh reaction from the
state power, the insurgents formed human shields: women and children.
While it is still unclear who shot first, by the end of the day, several
hundred civilians had killed.*The officials has characterized the killings
in Andijan as "terrorist acts" and put the death toll at 187, the majority of
them "bandits," "terrorists," and foreign “agents”. The state officials
have stated publicly that "foreign powers" (a barely veiled reference to
foreign governments), originated the uprising with the aim of carrying
out revolts in Uzbekistan similar to in Georgia, Ukraine, and
Kyrgyzstan. As noted above, eyewitnesses interviewed by several
international organizations have said most civilians were killed by
government forces which take by surprise them, and the demonstrators
were protesting government corruption, repression, endemic poverty,
unemployment and unfair trials that plagued region. By the way state
government had resolutely reject calls by the United Nations and the
Organization for Security and Cooperation in Europe for an international
investigation that would have secured access to important evidence
about the deaths – hospital records, morgue records, forensic autopsy
records, and ballistic reports. Instead, the authorities, state-controlled
media, (movies like “Gumrohlar”, (Obscured), “Sotqin” (Traitor) -2015
etc.) try hard to produce a new account on Islamic revivalism on Andijan
event, and to bury the facts that challenged it. Although the uprising was
short-lived, but initial response of state long and harsh: persecution of
the opposition, restoring old Soviet style of sentencing opponents to
psychiatric facilities, launching propaganda campaigns against outside
forces and regime, labeled them as “Islamic extremists” and quashed
mercilessly.
By the time the state has greater concern and long term nightmare than
Islamic uprising: the state dismal economy, the ecology, and the
endemic corruption, ethnic tensions around borders.
The ethnic clashes and genocide of Uzbek's In 2010 in Ferghana Valley
Osh, Koracuv, Bozorqurgon, Narimon and other towns and villages, by
Kyrgyz ethnic group; the violence, vandalism and killings create and
increase enmity and tension between ethnic groups and affecting whole
specter of society including culture , education, religion and economy. In
Soviet period borders between republics were meaningless, by the time
of 1991 town Osh, Jalalabod , Korasuv and other towns villages
had been part of new state (ever) - Kyrgyz Republic, most volatile and
politically overstrung place in Central Asia. Initial violence has caused
many thousands of deaths and, over 500.000 refugees. A close
examination of materials and reports by witnesses of bloody killings
of civilians in Andijan and genocide of Uzbek's in Osh shows that
responses of non- official religious scholars, poets, pop singers,
independent journalists to the events are inadequate: In this case I will
discuss official, non-official Islamic scholarly works:
The most charismatic religious leader Muhammad Sodiq Muhammad
Yusuf (1952-2015) educated in Bukhara, Tashkent and Libya, former
Mufti of the Muslim Spiritual Administration of Central Asia (SADUM)
was most popular, contemporary religious figure of Official Islam in
Central Asia. His expertise was highly recognized and in 1997
Muhammad-Sodiq was put in charge of Muslim countries and
federations of the Commonwealth of Independent States within Rabita
al-Islamiya (Muslim World League), an international Islamic
organization in Saudi Arabia. He was a permanent member of the
governing council of this organization until last day of his life. From
1994 to 2015 he produced more than 100 published works, in addition,
approximately thirty popular articles and pamphlets. Most of his books
translated into Russian language, increase his popularity among large
Muslim population in Russia, moreover his political skills were also
strengthened, and he began to identify himself not so much as a
theologian but as a politician with solid international authority. His
opinion has been valuable, for example, in the fight against the radical
ideology of Hizb ut-Tahrir, because it threatens the hierarchical and
institution-based Hanafi Islam with which he has been associated all his
life, in this case state authorities use him on Andijan event: MuhammadSodiq spoke out against Akromiya, a group that is believed to have been
involved in the Andijan uprising. Muhammad-Sodiq on TV strongly
criticized Yuldashev, saying: “Who is this Akram? No one! He is
illiterate in both: religious and secular matters.” Muhammad-Sodiq had
huge credibility among believers, which was useful for the regime, and
Muslim community, he maintains this credibility with a great deal,
choose not to work for government, except a key post, his most basic
goal was political, not religious. The Muslim Community respects
Muhammad-Sodiq deeply and his power and influence were higher than
official religious leaders and institutions. He was indisputably most
productive scholar in Former Soviet space. His books are enormously
popular among Muslim Community in region and beyond.
His writings and dawa (lectures on faith) during the period from 1990
to 2015 in rigid, and distinctive form in a highly stylized Islamic way
and dedicated to Tawhid,(Oneness God), Sharia (Law), Tarbiya
(Education), Da'wa (Faith), and rejection of Taqlid (Imitation):
Ikhtiloflar hakida, (The Essence of Contradictions) dedicated to the
theological analysis of the disagreements among different groups.
Tafsiri Hilal (Translation and interpretation of the meanings of the
Glorious Qur'an, in 6 volumes), in this book he discuss that, in the
conditions of the contemporary world and given the development of
civilization, the literal interpretation of ayat will not only keep away
youth from Islam but also will send Muslims back in to Middle Ages.
Hadith wa Hayot (Hadith and life), series of books talking about the
history and all aspects of Islam in details, history of all the prophets
sent by The Almighty to mankind.., around in 40 volumes.),
Ruhiy tarbiya (Spiritual attitude development/education, 3 volumes)
Kifoya (Enough) (books on fiqh, Islamic law, 3 volumes), and many
other important books, booklets, audio and video materials, translations
of Imam Al Buhari's famous books from Arabic into Uzbek language.
In all of his books since 2002 he writes the following credo at the
beginning, in the style of an Islamic movement that is seeking to exceed
the divisions within the faith.
Here are his concepts:
“Our goal: We aspire toward a true faith, toward a pure Islam, we desire
to study the Qur'an and Sunna in order to follow them, and we want to
spread the study of Islam. We want to follow the true Mujahids—the
blessed ancestors (as-Salaf as-Salihun); we want to spread toleration
and brotherhood of Muslims. We also want to eradicate religious
illiteracy and to put a stop to our contradictions and splits, to purge our
fanaticism, and our sinful affairs”*.
Muhammad-Sodiq never calls for people to go to the barricades, but
instead calls for peaceful coexistence with the state.*
He believed that his primary purposes as religious leader were to raise
the level of religious education, spread religious education to more
students, and increase the number of madrassas (during his time there
were fourteen) and mosques (he increased the number of mosques from
188to 5,000). His life and ideas focuses on the mobilization of Muslims
to unite and revolt against villains, evil deeds, and crime, but it was
problematic at in actuality of circumstances, and his centrist position
ultimately did not satisfy all sides (radicals think he is moderate,
conservatives think he is radical, moreover the relation with state is
soured). He hopes to see the circumstances will change, and he was
using his writings and da’wa how to create right conditions of a
religious revival in Muslim Community. Meantime the governmentowned press published his book “Religion is Edification” (DinNasihatdir), in this book he declare:
“Our slogan: we are striving for true faith, pure Islam … we want to
spread the teachings of Islam … we want to promote tolerance and
Muslim brotherhood. We also want to destroy religious illiteracy, heal
our internal divisions, destroy fanaticism, and cease our sinful deeds.
It is not a secret that very abominable events, wars and conflicts are
taking place throughout the world. And we know well that there are
some aspects related to Muslims as well. We also know that different
people do much to stop these conflicts. To reach this noble goal many
actions are being taken to promote a dialogue of religions, civilizations,
different cultures, regions and countries. And there are already some
fruits of this dialogue.
The Islamic world, an inseparable part of the whole world, has suffered
most from these troubling world events. Energetic work is being done to
stop conflicts, to correct past mistakes. The Islamic world condemns the
mistakes of those who step outside religious boundaries—those who are
too militaristic, those who set out with arms. But it is not enough for the
Muslims to condemn these events. The calls have been made for
Muslims to establish an internal dialogue, to do away with internal
contradictions, and to find a correct solution to problems together, as
many people as possible should participate in the process of
Reconciliation, but Islam does offer an interpretation of democracy well
suited to the religious life of Muslims. No “foreign” or alien view of
democracy should be forced upon Muslims’.
He was condemns Conspiracy (Fitna), among the Muslims:
“The number of organizations, movements, and parties that include such
religious terms as “Faith,” “Islam,” “Jihad,” and “Grace” in their names
has grown recently. The names and charters of these parties and
movements are different, but the goal is the same—to obtain influence,
using Islam as a cover. These organizations weaken Islam and the
authority of Islamic scholars, or ulamo;
Muhammad-Sodiq quotes the respected Arab theologian Muhammad
Said Ramadan al-Buti on the “new Islam” which is emerging in our
time: This is not the religion sent by Allah. This is a religion that comes
from the ideas of some people. This religion contradicts Islamic norms
and Sharia. . . . Today we are witnesses to events in the Islamic world
that are the result of these “new messengers of The God. It was not
always this way. They want “their” view of Islam to replace the Islam
we knew before and the Islam that was sent to us by The God. . . . They
claim that their Islam is based on fiqh [Islamic jurisprudence]. But it is
not so. . . . Killing Muslims, they claim, through acts of suicide in planes
full of innocent people is a dictate of Sharia. Instead, it has brought
much grief to Muslims and has caused irreparable damage to Islam
itself. There were attempts to form a Moslem party...The official clergy
object to it. We consider that Islam by itself is a party which has existed
for over 1400 years already.
Muhammad-Sodiq was a strong and effective advocate of elimination of
differences among Sunni Mazhabs (4) and unification of Sunna.
In 2010 the new name Ubaidulloh Avvob or (Muniyb is a pseudonym)
came up because of his non-official, but popular response to events
between 2005 and 2010. The prosaic work “Musibat va Munosabat”
(Tragedy and Regard) also in rigid and distinctive form in a highly
stylized Islamic way and dedicated not only by wild killings in Andijan,
Osh, but also on modern Society/Umma's issues like justice, corruption,
economy, unemployment and poverty.
The “Musibat va Munosabat”(Tragedy and Regard) most popular
prosaic work among the Uzbek population of Fergana Valley, has two
parts and focused mobilizing mass to unity against villainy, evil deed,
and crime in global, also, in everyday life. In the brief Introduction he
was describing Islamic viewpoint on Islamic calendar: forbidden months
for warfare and anything against humanity....the first part of the book is
most powerful, emotional, and full of pain, sadness, anger.
The U. A. Muniyb exploring meanings of:
Musibat, -- Tragedy
Talofat, -Lost
Kulfat, -Calamity
Nafrat,-Hatred or Contempt
Gaflat,-Ignorance or Godless... (God forgot about you, me,us)
The ideas of this work were taken from Quran and Hadiths of Shahih
Buhori also from Abu Muslim Islamic Law explanations, and backing
to salafi - solich philosophy;
The (Muniyb) was use aqidalar, manbaa,(source/origin)and sahobalar
durdonaci (Peril of the ideas and life style of Companions of the
Prophet, and rejecting the Taqlid (Imitation) almost forgotten salafisolih+ Sufism (Tasavvuf) theology of Muslim Central Asia before
Russian expansion and in Soviet regime and against Qusirlar (bad
habits) of Society(Umma) and person (modern and past) after 910 (after
third or fort generation of "Pure Muslims").
The Muniyb’s knowledge very deep on Al Kindi and Al Gazzoli
theology: in chapter "Masiyat va gunox"(Great Sins) he were exploring
the reason for Musibat (Tragedy), Masiyat (Katta gunohlar)- (great
sins), va har kungi gunoxlar (sins of everyday life) and causes,
connections between them and consequences. His ideas on Ajr-Savob
(Punishment and rewards) based on Manbaa of Shahihi Buhor (Origins
of Al Bukhari): the story about a women who shut a cat in an enclosed
space and deprived it of food and water; in response the Muhammad
said, on the Day of Judgment all animals, even the sparrows will have
the opportunity to make their complaint to The God, and in the court, the
victims killed unjustly will testify before God, the woman will be sent to
Hell, due to treatment she gave to the cat. He was summarizing the
manbaa (origin) if it so, then little children, raped and killed little girls
and all victims of Andijan and Osh whose voices no longer cry out and
whose eyes have been closed*(killed) will have a chance to say on the
Day of Judgment: Oh...Lord! Why did this evil people kill me? They
will make this complaint to the Creator, Inshiallah (God willing)!!!...
If a person as tormented in hell for killing a cat, then who burning alive
the people, butchering them in cold heartlessness, taking pleasure in
making spectacle out of all of it, breaking into a home, happily dragging
girls out naked into the streets, raping them, then killing, this kind of
mass savagery, senseless cruelty – and top of it all the participants
(including teens and women) to take a pleasure in all of it - this kind of
crime has no equal - will not go unpunished, inshiallah! He also tried to
explore the point of view of Islamic History and philosophy on the
concepts of:
SIN,
BELIEFS,
KNOWLEDGE,
TALENTS,
ENERGY,
WISDOM
According to him those concepts come from The God as gifts and each
person and Society/Umma is responsible for their behavior and actions.
In name of The God, the Umma /Society have to do their job in the right
way, and should know how to avoid the sins. Also, each person should
have the knowledge of what is right, and how to do right in everyday life
(da'wa):
Da'wa becamara ketmadi, oz bulsa ham bazi kishilar imonga kirdi (no
acts, big or small, will be overlooked), or slogan: “Musulmonchilik asta
-cekinchilik” (You cannot become a Muslim overnight), means that
Muslims have to know about their obligations: Education and Laws,
(including their Shajara or Silcila), information (documented) about
their seven ancestors at least.
The Muniyb was carefully exploring the modern time Societies and their
actions on the events, he stated hozir boshqa Temir akaning zamoni
(the present belongs to a different Timur (leader)) – here are more
kinoya – (sarcasm)– because Amir Temur and Temir'amir isn't equal.
Some people will think its unclear sentence, but (Muniyb) using Uzbek
style of telling the truth. Also, the sentence of “now is the period of
another iron “Amir aka” - huge sarcasm – here is UA(Muniyb) means
that justice hungry brothers (in this case he means USA and Russia or
resent government of Uzbek State) will put stamp “terrorist” easily to
the nation, country, or person in no time.
His ideas on nationalism or nationalist feelings are most interesting part.
Muniyb's concept of nationalism, nationalist feelings, the Imon (it
cannot be translated) has a special place in this three hundred fifty page
work.
The Muniyb asking the question: Is nationalism or nationalist feelings
are stronger than Imon?
An Imon -Etiqod – regarding to Muniyb aren’t just huge sector of the
Muslim believes as: humanity, charity, mercifulness, humbleness,
kindness, but an only right way of socio-moral reconstruction and a
particular explanation of the unity of Islam. His independent
interpretation of state policy, conflict between the din wa dunyo Islamic system (nizams) and everyday way of life of Muslims after
Soviet regime and independence period are highly significant to
understand his view and styles of action.
Conclusion
Briefly, styles of action of Muhammad Sodiq, Muniyb and other
religious leaders of Uzbekistan based on conservative and personal-piety
tradition, which allow for Islam to changes but combat adaptationist and
quietism ideas, creating neo-Islamic, neo –Sufi direction, back to the
“normative” sources of Quran and Hadith, not to historical, traditionalist
Islam that had developed in the intervening centuries and which was
inadequate to the modern context.
Those efforts of Islamic (official and non-official) movements of
Uzbekistan creating functional questions: how can be Islam integral and
socially consequential system of society?
In my understanding the sources of “reform Salafi” or “neo-Islamic”
concepts are could be directly from Quran and Hadith, without necessary
adherence to traditions of interpretation of the schools of jurisprudence
(for example Hanafi), they are stresses a return to the core sources,
socio-moral reconstructionism and tawhid. In this case tawhid means
the relevance and applicability of Islam to all areas of life and
universalism of Islam.
By the time the regime never forget and forgive the uprisings of“ulamo”
acted quickly to assert their authority over them, for more than two
decades of time after independence religious leaders turned into sub
servants or exile them.
The Ulamo fell back on to a long tradition of Quietism well known in
local Hanafi tradition.
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