Shaimerdenova K

_{Shaimerdenova K.G.}

_{The professor of the chair of
philosophy and sociopolitical
disciplines}

_{of NSC
RK Frontier Service Academy}

_{REVIVAL OF IDEAS OF ISLAM IN
THE STATES OF THE CENTRAL ASIA SINCE GAINING THEIR INDEPENDENCE}

_{All the states of the former Soviet Union have noted
the 20 anniversary of independence of their countries in 2011. Since gaining
the independence in all our states splash in national consciousness, national
traditions, customs, national and religious holidays is observed.}

_{In the Central Asia especially the great attention is
given to spiritual revival, mosques, medreses are opened. Hudges are regularly
made to Mecca and Medina, Moslem doctrine heart – holy sites in these states
are visited. So, Kazakhs visit holy sites in Turkestan (the Arystan-baba
mausoleum, Ahmed Jassavi's mausoleum), in Mangystau region (an underground
mosque of Beket-ata) and other places.}

_{The sacred
book of all Moslems is the Koran. In verses of the Koran, the Scriptus, the
basic doctrines are listed: «Believers! Believe in God, in the Envoy, in the
Writing what was granted by God to the Envoy, and in the Writing which was
granted by it before. Who rejects belief in God, in its angels, in its Writing,
in its envoys and in the last day, that has lost the way extreme error»/1/.
These are substantive provisions of Muslim belief.}

_{The belief (iman) should incorporate with iskhan
(virtue) and with Islam (delivery of one to the Allah, with feeling of
dependence). The believer who accepts all components of belief, will be among
the elite. The same who accepts two first of them and dies in a condition of a
mortal sin (kabira) without repentance, that will be condemned on tortures
beyond the grave.}

_{The belief in the Allah is the first, basic article of
belief in Islam which is expressed by the formula «lya illyah illya lah» -
«there is no deity, except the Allah». The Allah in the Koran is called as the Creator.
Its creation - the person is above all: all on the earth has been created for
the person. The world has been created in six days, but the Allah has taken the
world from an absolute non-existence, and it has created the person from a
matter, having given to it its image and having inhaled in it the spirit.
Creation of the person is expression of power of the Allah and at the same time
its kindness. People, it is told in the Koran, are changeable, cowardly, weak,
hasty, and the main thing - are not grateful. About it says that fact that in
the beginning they made one religious community, and then they, owing to the
defects, quarreled and were divided on different beliefs.}

_{One more of doctrines is that the angels created from
Light, not having any sex serve to the Allah, with implicit obedience to the
Creator. Besides, the person has two guardian angels which write down its
positive and bad deeds. Creation of angels preceded Adam's creation, the Allah
has ordered to angels to worship to it. All angels obeyed, except Iblis, the
devil. He has refused to obey Adam since Adam has been created from ashes, and
Iblis - from fire. The Allah has damned it, but it has received a delay which
will last till the Judgement day. It is supposed that on the Judgement day it
will be sent to a hell together with
serving demons.}

_{The Koran also foretells approaching of the Judgement
day - punishment for human sins. Not all people, but only the part of then will be judged. The court will be managed by
two angels right after burials for sending the soul of the died to paradise or
to a hell. Some souls will get to paradise, without reporting for their affairs
and deeds. Each Moslem should remember five basic obligations: belief
confession, creation of a fivefold Mohammedan prayer, the post observance, the
legalised alms and pilgrimage fulfilment (hudge) at least once in life/2/.}

_{On the territory of the Central Asia Islam
distribution has begun after conquering it by Arabs in VIII century. Prevailed
two trends – Sunit and Shiit, but the core of Sunit sense played a
predominating role. Even then in the largest cities of the Central Asia, in the
cities of Mary (Merv), Bukhara, Samarkand and in Khoresm there were various
left trends or some kind of the sects doctrines of which contradicted Koran
legends. Such ideas originated in the Middle East and in Egypt. Even the most
terrible tsars of the Middle Ages were afraid of activities of such
organisations as they at that time had been engaged in terrorist activities. A
vivid example of their activity is cruel murder of seldjuk vizier Nizammulmulka
by ismailitits.}

_{Speaking about Islam doctrines, it is impossible to
compare it to any terrorist organisations. Islam is - the wise religion
appealing all people to solidarity, respect for seniors and for parents.
Absence of exact information about Islam calls into question the truth of
doctrines of Islam, especially for the people living in the western countries.
With the word "Islam" one imagines a bearded man with a shahid's belt
on a body or the woman dressed in hidjab and in a yashmak, not having any
rights and knowledge. Such representation about Moslems causes sense of humour,
if not anger.}

_{During 1100 years since the beginning of dissemination
of Islam its followers were not so exposed to persecutions, as in the Soviet
period. Almost all imams of the mosques, separate mullahs, teachers and pupils
of medrese became prisoners of the Soviet camps. Mosques, as well as orthodox
temples, collapsed and on their place secular institutions were under
construction. It became one of the reasons for formation of basmach detachments
in the central-Asian region. In connection with these events, a part of
representatives of clergy have been shot. Punishments also took place for
storage of Muslim and secular books with the Arabian and Persian inscriptions.}

_{Years have passed, prisoners left the camps. Thousand
of victims of political repressions have come back home, to the villages, and
to far mountain auls. I want to say: all this time the village seemed to live
according to its laws. Here all rituals, adats considerably remained, even read
a Mohammedan prayer, married according to Sheriyat. And in cities it was much
more difficult. To put a lamp on a tomb, for example, of a father at night who
was the relative of a certain civil employee, the party member, he had to watch
all night long and to withdraw a lamp at daybreak.}

_{During the XX-th century in Islam powerful ideological
trends which fight with civil service regime were registered practically in all
Muslim states. Even in Saudi Arabia where the state ideology is the vahhabism,
there are radicals - Neowahhabits, or they are called as «the strayed sect». In
the majority they belong to supporters of returning to values of an initial
Islamic community, so-called «pure Islam». They deny all those stratifications,
traditions, religious texts which were formed in Islamic practice since the
time of the prophet Mohammed.}

_{As a whole movements of supporters of "pure
Islam» after crash of the left socialist ideas in the Muslim world have
incorporated protest social ideology, opposing corruption, for equality of all
Moslems, that is to return to ideal values of an initial Muslim community. From
the political point of view among supporters of "pure Islam» there are a
lot of those who accept the movement concept «djihadizm» - the armed struggle
not so much against "incorrect", as against state structures which
create obstacles to the correct understanding of Islam/3/.}

_{One of threats of national safety of any state
recently is the Islamic extremism and its trends which have especially extended
in the central-Asian states.}

_{The end of the XX-th century is considered as the
religion Renaissance, accompanied by animation of national consciousness. In
the nineties of the XX-th century, after disintegration of the Soviet Union, in
the states of the Central Asia national religious worship has sharply flashed.
In some countries it has led to negative consequences. For example, in
September, 1992 in Tajikistan civil war between supporters for a democratic way
of development of the country and the Islamits began, which ended with the
peace treaty conclusion in Moscow on July, 27th, 1997, carried away lives of
150 thousand persons and left 1,5 million refugees. Under the peace treaty concluded
between the reconciled parties, 30 % of posts have been transferred to
Islamites-oppositionists. Later Islamits of Tajikistan have created Islamic
revival party (IRP) which is legal on the territory of Tajikistan. Thus, large
armed conflicts in Tajikistan have stopped, and the country has passed to
building the new independent state/4/.}

_{In the Central Asian region old mosques have started
to revive, new mosques in all states of the region have been constructed, all
began to speak more about necessity of religious culture of the population,
about certification of spiritual attendants. But occurrence of such radical
Islamic organisations as "Chizb-ut-Tahrir" and Islamic movement of
Uzbekistan (IMU) became a new headache for inhabitants of the region. Due to
activities of special services of the countries of the Central Asia
"Chizb-ut-Tahrir" has been destroyed in the root. Now in Uzbekistan
all religious activities are rigidly supervised. Thus local management of
Moslems the same as in the Russian Dagestan, is under the influence of
traditional ulems from sufi orders, basically nakshbandiya. In the late
nineties Tashkent closed all Turkish schools in Uzbekistan. Evil tongues assert
that through education system of local children Turks confirm their own influence
in the central-Asian countries for long prospects.}

_{But in the Central Asia a new radical trend of Islam
salafism appeared. Salafism or vahhabism is the religious doctrine formulated
in the XVIII-th century by Arabian religious figure Mohammed ibn Abd al-Vahhab.
The ideological basis of salafism is the armed struggle against the incorrect,
so-called "jihad".}

_{On gaining the independence by the states of the
Central Asia and building the new states with new market economy in Kyrgyzstan
the religious extremism has given especially pernicious sprouts. Weakness of
frontier protection of Kyrgyzstan with the Chinese National Republic,
Afghanistan and Uzbekistan, presence of many unresolved social problems in the
country has led to penetration of Islamic radical forces, such as
"Chizb-ut-Tahrir" and Islamic movement of Uzbekistan (IMU) into the
territory of the state. Only due to intervention of Armed forces and frontier
guards of the neighbouring states it was possible to provide national safety of
Kyrgyzstan/5/.}

_{If Uzbeks, Russians, Tadjiks and Kyrgyses have faced
the radical Islam in 90-s of the XX-th century there was not such a problem in
Kazakhstan. Relatively the liberal situation in Kazakhstan has created
conditions for occurrence of the favourable environment, also for penetration
of radical ideology here. In Kazakhstan later, as well as in Kyrgyzstan, ideas
of struggle for social justice in many respects have passed to radical
Islamits. Excitements of spring and autumn events in Mangystau region, terrorist
activities in Aktobe and Taraz etc. demonstrate this.}

_{In connection with strengthening of Islamic movements
in Kazakhstan in October, 2011 in Astana the international scientific and
practical conference on the theme: «Spiritual culture is the key to the world
transformation (20 years of an ascension to the spiritual consent)» took place.
The president of Institute of global safety Dzhonatan Granoff welcomed that
Kazakhstan as the young, dynamically developing state, acts in a role of the
leader of spiritual movement, appeals for the consent, respect of all people
and religions. And the well - known national actor of the USSR Joseph Kobzon
has noted: «... Spiritual decline and poverty lead to acts of terrorism, to
physical and moral destruction of the person»/6/.}

_{The theme of development of Islam in the Central Asia
always interested scientists as religious-political processes invariably made
huge impact on region life. In these processes nonconventional Islamic trends
occupy a special place which quite often play a role of the destructive forces
menacing to stability in the region. According to views of some scientists,
expansion from the outside of radical religious doctrines is carried out at the
expense of resources of the states interested in destabilization of a situation
in the countries of the Central Asia.}

_{Process of rooting of the given doctrines, along with
trends and the organisations whose ideological platform is salafism, is
accompanied by attempts of its legalisation and rehabilitation by means of
various spheres and, first of all, the scientific sphere. Asylbek Izbairov
directly investigating this question, on September, 18th, 2009 has made an
attempt for protection of the dissertation on of a scientific degree
competition of the doctor of historical sciences on a theme: «Nonconventional
Islamic directions in the independent states of the Central Asia» at session of
Dissertation council D 55.40.03 at the Institute of oriental studies after
R.B.Sulejmenov of the Committee of a science of MES RK.}

_{In the author's abstract of his dissertation a number
of positions which can be regarded as hidden rehabilitation of salafism and
vahhabism are contained. So, A.Izbairov marks: «the difference is established
in salafist doctrines between directions of so-called «moderated salafits
"and" radical jihadists», thereby underlining the necessity of
division of vahhabits trends into dangerous and harmless. Further the author
concretises the position and writes that nonconventional Islamic trends can be
divided into on “extreme radicals”;”the radicals posing threat for national
safety”;”moderated salafist” actions which of remain within the limits of
purely theological disputes. If the position of the
researcher on the occasion of destructiveness of the first and the second does
not cause doubts concerning the last attempt to expose them in less negative
light is obviously traced and to underline that «moderated salafits» do not
pose threat to the state/7/.}

_{Thus, in the
states of the Central Asia the aspiration of some religious organisations to
become a part of political system, and sometimes is shown and to subordinate
the secular power by spiritual, that is policisation of the religious
organisations is observed. Islamic extremists carry out the attempt for
changing of the constitutional system by any methods, including the violent.}

_{The literature:}

₁_{Sura from the
Koran,}

₂_{The Koran, p.}

₃_{Akimbekov C. Disturbing summer of 2011.//the Center of Asia. №
13-14(50-51) 2011, p.13.}

₄_{Shaimerdenova K.G. Kazakhstan and the adjacent states. Almaty, 2005, p.}

₅_{In the same
place, p.}

₆_{Mukanova A.Sila duha - power of spirit.//the Kazakhstanskaya pravda.
10/18/2011, p.1.}

₇_{See: the Author's
abstract dissertation on competition the item Doctor of historic sciences:
«Nonconventional Islamic directions in the independent states of the Central
Asia, to the address: 050010 of Almaty, street Kurmangazy, 29.}