“Traditional” and “Non-traditional” Islam in the North Caucasus: What Next?

Let me introduce our speakers:  

Ahmet Yarlykapov, Senior Fellow, Candidate of Historical Sciences, MSUIR, Moscow

Karena Avedissyan, American University of Armenia

Aleksei Gunya, Doctor of Geography, Institute of Geography, RAS, Moscow

Evgeni Ivanov, Graduate Student, Higher School of Economics, Moscow

Aleko Kvakhadze, Research Fellow, Rondeli Foundation, Georgia

Lidia Kurbanova, Doctor of Sociological Sciences, Chechen State University

Muhammad Magomedov, journalist, press secretary of Sunni mosque “Tangim”, Makhachkala

Aude Merlin, Free University of Brussels

Denis Sokolov, Senior Adviser, CSIS, Washington

Irina Starodubrovskaya, PhD in Economics, head of School of Political Economy and Regional Development, Gaidar Institute for Economic Policy, Moscow

Magomed Sunzhenski

Tushta

Ziyautdin Uvaysov, lawyer, human rights defender, Makhachkala

Mark Youngman, University of Birmingham, UK

Anna Glyants, Free University of Brussels

Now let me give the floor to Ahmet Yarlykapov. Please, present your report. 

Quotation: EVGENY IVANOV Sunni Islam as such does not imply a hierarchy similar to that of the Russian Orthodox Church or Christianity in general. Would it be fair to say that one of the reasons why they refuse to affiliate with Muslim Spiritual Directorates (MSDs) is that they seek to resort to the original Islamic tradition, to clean it from the control institutions offered by the state? Yes, it is so on a large scale. The system of Spiritual Directorates was established in order to create some structures acceptable for the imperial power that would help to build relations with Muslims.

I would add to the list the Council of Muftis and the Spiritual Directorate of Muslims in the Asian Part of Russia (SDMAPR), joining some regional muftiyats and individual communities. The authority of such leaders as Nafigula Ashirov goes beyond the Muslim communities of the Volga region.

Furthermore, as a result of massive educational migration of Russian Muslims to Turkey, Europe, Egypt, etc., an influential network of graduates of Islamic universities has been formed.

Quotation: ABU UVAYS HUTAVI We cannot assert univocally that the Sunnis have no vertical. It is not so. The Sunnis do welcome vertical self-government system, which is self-organized and not imposed from the outside. To me, the principle of electivity is of great importance alongside with self-organization.

Quotation: ALEXEI GUNYA I’d like to thank Ahmet for the detailed review. We see a revolutionary situation here, when “elites” are bureaucratized and can’t control the situation, while “people” don’t want to be under the authority of the stagnant administration. In my opinion though, the number of “people” striving for modernization is relatively small, but this is not the main thing. Development has always been propelled by small groups. What solution can be offered – modernization of administration of spiritual life?   

Quotation: ABU UVAYS HUTAVI The major problem is that the declared separation of religion and State actually does not work in this case and official structures seek to take control of religious structures, eventually causing their alienation.

Quotation: ACHMADY

!!! Quote: ABU UVAYS HUTAVI We cannot assert univocally that the Sunnis have no vertical. It is not so. The Sunnis do welcome vertical self-government system, which is self-organized and not imposed from the outside. Quotation: ACHMADY To me, the principle of electivity is of great importance alongside with self-organization.

Quotation: ABU UVAYS HUTAVI We cannot assert univocally that the Sunnis have no vertical. It is not so. The Sunnis do welcome vertical self-government system, which is self-organized and not imposed from the outside.

Yes, this is what I meant in general. Could you give a more detailed account of this? As far as I know, Sufis have a hierarchy of saints headed by qutb. What about other branches of Islam?

This is a very good question. Yes, formally, one cathedral mosque gathers one jamaat on Fridays. But in reality, this jamaat consists of different groups – Hanafites, Shafiites, Sufis, those, whom they call Salaphites, etc., and here we certainly discuss jamaat as a community of believing and practicing Muslims.
Quotation: MAGOMED SUNZHENSKY Ahmad, logic suggests that there can be only one jamaat in one territory, but what shall we understand by jamaat’s composition? Does it include all “ethnic Muslims” or only practicing Muslims, or does it mean something else?  

Quotation: DENIS SOKOLOV

Quotation: ABU UVAYS HUTAVI The major problem is that the declared separation of religion and State actually does not work in this case and official structures seek to take control of religious structures, eventually causing their alienation.

The irony is that it is difficult to avoid this. Politicians, executives and law-enforcers will always try to use religious institutions and religious leaders. Some (or even many) religious leaders, not only in Russia, cannot resist the temptation to use the State for their own benefit.  

Besides, speaking about differences within various branches of Islam, I’d like to underline that religious practices of the Sufis are largely oriented to observation and maintenance of the hierarchy inside tariqa. In communities controlled by muftiyats, this hierarchy is duplicated by a branchy bureaucratic structure (see the practices of appointing imams in districts, “distribution” of murids among sheikhs, etc.). The relationships between ustads and murids are also regulated. In Salafi communities and in some Sufi communities independent from the SDMD, appointments of imams and other religious authorities largely depend on decisions of jamaats of concrete mosques.

Quotation: ABU UVAYS HUTAVI

Quotation: DENIS SOKOLOV

Quotation: ABU UVAYS HUTAVI The major problem is that the declared separation of religion and State actually does not work in this case and official structures seek to take control of religious structures, eventually causing their alienation.

The irony is that it is difficult to avoid this. Politicians, executives and law-enforcers will always try to use religious institutions and religious leaders. Some (even many) religious leaders, not only in Russia, cannot resist the temptation to use the State for their own benefit. . 

Indeed, this problem exists both in Muslim and non-Muslim states; but such puppet leaders don’t have people’s support.

Quotation: Evgeny Ivanov

Quotation: ABU UVAYS HUTAVI We cannot assert univocally that the Sunnis have no vertical. It is not so. The Sunnis do welcome vertical self-government system, which is self-organized and not imposed from the outside.

 Thank you!

Yes, this is what I meant in general. Could you give a more detailed account of this? As far as I know, Sufis have a hierarchy of saints headed by qutb. What about other branches of Islam?

Quotation: DENIS SOKOLOV

Quotation: ABU UVAYS HUTAVI

Quotation: DENIS SOKOLOV

Quotation: ABU UVAYS HUTAVI The major problem is that the declared separation of religion and State actually does not work in this case and official structures seek to take control of religious structures, eventually causing their alienation.

The irony is that it is difficult to avoid this. Politicians, executives and law-enforcers will always try to use religious institutions and religious leaders. Some (even many) religious leaders, not only in Russia, cannot resist the temptation to use the State for their own benefit.  

Indeed, this problem exists both in Muslim and non-Muslim states; but such puppet leaders don’t have people’s support.

I broadly agree with this, but sometimes imams, built in the State machinery, find ways to attract young people using resources and social elevators.

Yes, and an imam built in the state machinery is not always the one who has to “work” for officials. Just on the contrary, officials often have to look up to those who enjoy community’s support.

Quotation: ANNE LE HUEROU Thank you for the very interesting report. Here is my question: you mentioned reislamization of young migrants, but I’d like to understand the direction of this process: I mean, do religious practices in migration influence practices in the North Caucasus or vice versa? Or both? And how it happens?

Quotation: ABU UVAYS HUTAVI The major problem is that the declared separation of religion and State actually does not work in this case and official structures seek to take control of religious structures, eventually causing their alienation.

Quotation: ANNA GLYANTS I also think it’s very important to demonstrate the existing differences in the institutional arrangement of the religious field. As my colleagues have already mentioned, while the jamaat institution is embedded directly in the Islamic doctrine, the muftiyat institution is a result of historical development of State regulation of relations with Muslim population. To me an important aspect is that “professionalization” of clergy is not regulated among the Sunnis, just as the difference between an ordinary member and a leader of a community.

Besides, speaking about differences within various branches of Islam, I’d like to underline that religious practices of the Sufis are largely oriented to observation and maintenance of the hierarchy inside tariqa. In communities controlled by muftiyats, this hierarchy is duplicated by a branchy bureaucratic structure (see the practices of appointing imams in districts, “distribution” of murids among sheikhs, etc.). The relationships between ustads and murids are also regulated. In Salafi communities and in some Sufi communities independent from the SDMD, appointments of imams and other religious authorities largely depend on decisions of jamaats of concrete mosques.

Quotation: MADINA181

Quotation: ABU UVAYS HUTAVI The major problem is that the declared separation of religion and State actually does not work in this case and official structures seek to take control of religious structures, eventually causing their alienation.

It seems like official religious structures, attracted by accessibility of administrative resources, willingly build in the state machinery’s power pyramid, and often defend interests of jamaats in name only.

Quotation: ACHMADY

Quotation: MAGOMED SUNZHENSKY Ahmad, logic suggests that there can be only one jamaat in a territory, but what shall we understand by jamaat’s composition? Does it include all “ethnic Muslims” or only practicing Muslims, or does it mean something else? Quotation: ACHMADY This is a very good question. Yes, formally, one cathedral mosque gathers one jamaat on Fridays. But in reality, this jamaat consists of different groups – Hanafites, Shafiites, Sufis, those, whom they call Salaphites, etc., and here we certainly discuss jamaat as a community of believing and practicing Muslims.  

1. Formal leadership and formal control of spiritual directorates and appointments of imams do not mean that the MSDs have real control of jamaats.  

2. At this point, significant Muslim groups and their informal leaders are excluded from cooperation.  

3. The situation when factually autonomous communities integrated into informal networks remain under formal “control” of an official muftiyat and its imams can hold for a long time.  

4. It is important that the parallel existence should not lead to conflicts and use of force. Broadly speaking, informal Muslim networks tend to be increasingly important on a global scale alongside with growing diversity of regional Islamic communities, and “official” structures will have to face this fact sooner or later.

From the viewpoint of an outside observe, it appears that the choice between “traditional” and “non-traditional” Islam is not so much the issue of belief as the issue of choosing between two very different methods of expressing political identity. In Russia’s non-transparent political system with restricted articulation of alternative values, Islam can give people a chance to choose who they want to be.

Quotation: DENIS SOKOLOV

Quotation: ANNA GLYANTS I also think it’s very important to demonstrate the existing differences in the institutional arrangement of the religious field. As my colleagues have already mentioned, while the jamaat institution is embedded directly in the Islamic doctrine, the muftiyat institution is a result of historical development of State regulation of relations with Muslim population. To me an important aspect is that “professionalization” of clergy is not regulated among the Sunnis, no is the difference between an ordinary member and a leader of a community.

Besides, speaking about differences within various branches of Islam, I’d like to underline that religious practices of the Sufis are largely oriented to observation and maintenance of the hierarchy inside tariqa. In communities controlled by muftiyats, this hierarchy is duplicated by a branchy bureaucratic structure (see the practices of appointing imams in districts, “distribution” of murids among sheikhs, etc. The relationships between ustads and murids are also regulated. In Salafi communities and in some Sufi communities independent from the SDMD, appointments of imams and other religious authorities largely depend on decisions of jamaats of concrete mosques.

After all, distribution of murids among sheikhs is a matter of healthy competition, of course, if only murids are not distributed according to their “residence registration” like patients of outpatient clinics. State support is definitely important for sheikhs too)))

Thank you, Denis! I should have specified that I was talking about the practice of distribution of murids among three sheikhs in Dagestan, who are the adherents of Sheikh Said Afandi al-Chirkawi. At least in 2016, informers mentioned the geographic distribution practice, when residents of mountain Hunzah and Botlikh districts “had” to visit ustaz Mansuril Mohammed Afandi in the village of Inkhelo, people from the lowlands were to visit Mufti of Dagestan Ahmad Haji Abdullayev in Makhachkala, while other murids of Southern Dagestan went to Sheikh Abdulja lilu-afandi Karanayski in Buynaksk. They were not prohibited to visit the sheikhs freely though, but I regarded it as a manifestation of “bureaucratization” of religious institutions by SDMD’s behest.

As far as education is concerned, it is more interesting to see what is going on in this sphere outside Russia today. One of the most remarkable educational projects in Russian for Russian-speakers is Ali Evteev’s “Medina”,

The network of alumni of the universities of Cairo, Damascus (moved to Istanbul), Medina and others strongly promotes Islamic knowledge...

I think it makes sense to speak about gradual formation of a transboundary Russian-speaking Islamic ummah. Even the Afghans in Odessa and Jordanians in Vinnytsya read and listen khurbahs in their mosques in Russian.

Quotation: NAIMA NEFLYASHEVA Question for all speakers – please, tell about activism of Caucasian Muslims in and outside the region: how it manifests and develops. Labor migration and communication with home countries: how do they maintain Islamic identity? What projects – educational, charity, etc. – are implemented in home countries? Forms of Muslim synergies: traditional and new.

Perhaps this is an isolated example, but it proves the inapplicability of ideological stereotypes to assessment of Islamic activism. Secular educational projects, implemented by Muslims in Makhachkala and in their home villages represented a very interesting aspect of activity of non-traditional Islamic networks in Dagestan. The understanding of high importance of secular knowledge is a hallmark of one part (not all) of non-traditional Muslims, and it showed in practice. Members of rural communities in Makhachkala organized different projects to support education in their home villages. The support included personnel training, arrangement of skill contests, etc. Best practices were then applied in other villages. In Makhachkala, Muslims opened education centres with the focus on learning foreign languages (including English) and other secular subjects. Unfortunately, reaction of authorities to such projects was conditioned not by their content, but by the fact that they were arranged by informal Islamic networks. Many projects were subject to serious administrative pressure and closed despite having the obviously positive effect on development of human resources in the republic.

Quotation: NAIMA NEFLYASHEVA Question for all speakers – please, tell about activism of Caucasian Muslims in and outside the region: how it manifests and develops. Labor migration and communication with home countries: how do they maintain Islamic identity? What projects – educational, charity, etc. – are implemented in the home countries? Forms of Muslim synergies: traditional and new.

First, affiliation to Islam can be articulated by Muslim activists themselves. For example, participants of charity organizations created under religious organizations can one way or another relate (frame) targeted activities of their organizations with Islamic values in their public statements. In particular, in Dagestan there are both charity foundations functioning under the SDMD and foundations comprised of Salafi Muslims.

There are even more vivid examples of such activism in the sphere of educational projects, including numerous Arabian learning initiatives, not to mention informal Islamic education.

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches.

In terms of social movement theory, in the first case Islam is appealed to through framing (purposeful positioning of certain activities in accordance with Islam). In the second case, we see appealing to certain opportunities opened by membership in the Muslim community, namely, organizational and regulatory resources. Finally, it should be noted that such division is not always strict: some forms of activism may refer to both categories (for instance, Muslim human rights projects).

Quotation: NAIMA NEFLYASHEVA Question for all speakers – please, tell about activism of Caucasian Muslims in and outside the region: how it manifests and develops. Labor migration and communication with home countries: how do they maintain Islamic identity? What projects – educational, charity, etc. – are implemented in the home countries? Forms of Muslim synergies: traditional and new.

Quotation: NAIMA NEFLYASHEVA Question for all speakers – please, tell about activism of Caucasian Muslims in and outside the region: how it manifests and develops. Labor migration and communication with home countries: how do they maintain Islamic identity? What projects – educational, charity, etc. – are implemented in the home countries? Forms of Muslim synergies: traditional and new.

Quotation: ANNA GLYANTS

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches of Islam.

Corrected my previous remark. 

Quotation: DENIS SOKOLOV Regarding forms of mutual assistance within the Muslim community, to me, one of the most interesting events, is construction of mosques and wells in Africa (Niger) by Abu Umar Sasitlinskiy and his fund. This is a kind of a mix of Islamic internationalism and consequences of retaliatory policy of Russian law-enforcers.

Quotation: MODERATOR We have a question from the Caucasus Knot group in Odnoklassniki. We ask the participants to respond. I’ve noticed lately that more women in the North Caucasus have been wearing headscarves, i.e. have become more religious. What do you think are the reasons?

Quotation: MODERATOR We have a question from the Caucasus Knot group in Odnoklassniki. We ask the participants to respond. I’ve noticed lately that more women in the North Caucasus have been wearing headscarves, i.e. have become more religious. What do you think are the reasons?

Quotation: Madina181

Quotation: NAIMA NEFLYASHEVA Question for all speakers – please, tell about activism of Caucasian Muslims in and outside the region: how it manifests and develops. Labor migration and communication with home countries: how do they maintain Islamic identity? What projects – educational, charity, etc. – are implemented in the home countris? Forms of Muslim synergies: traditional and new.

Based on my observations, migrants in the West explain consolidation of their religious identity with the fear that their children can “blend” into a foreign culture. Furthermore, they consider it as a way of sticking together with their “people”. They say the feeling is particularly strong when they are far from Chechnya. Yes indeed, but I think there also should be influence of Muslim communities of host countries, influence of political context and attitude to different forms of Islam in these countries. I wonder whether it would be correct to speak about European Russian-speaking Islam.

Quotation: NAIMA NEFLYASHEVA The question of informal Caucasian Muslim networks operating outside the spiritual directorates is an integral part of the agenda of our discussion. What forms of Muslim self-organization exist outside the spiritual directorates? I ask our European colleagues to tell about informal Muslim networks in European countries.

Quotation: Anne Le Huerou

Quotation: Madina181

NAIMA NEFLYASHEVA Question for all speakers – please, tell about activism of Caucasian Muslims in and outside the region: how it manifests and develops. Labor migration and communication with home countries: how do they maintain Islamic identity? What projects – educational, charity, etc. – are implemented in the home countries? Forms of Muslim synergies: traditional and new. Мадина 181 : Based on my observations, migrants in the West explain consolidation of their religious identity with the fear that their children can “blend” into a foreign culture. Furthermore, they consider it as a way of sticking together with their “people”. They say the feeling is particularly strong when they are far from Chechnya.

Yes indeed, but I think there also should be influence of Muslim communities of host countries, influence of political context and attitude to different forms of Islam in these countries. I wonder whether it would be correct to speak about European Russian-speaking Islam.

Quotation: ABU UVAYS HUTAVI

Quotation: NAIMA NEFLYASHEVA Quotation: NAIMA NEFLYASHEVA The question of informal Caucasian Muslim networks operating outside the spiritual directorates is an integral part of the agenda of our discussion. What forms of Muslim self-organization exist outside the spiritual directorates? I ask our European colleagues to tell about informal Muslim networks in European countries.

I think there are no spiritual directorates in Europe.

These are charity networks and Muslim human rights organizations, such as Vayfond in Sweden.

More Russian-speaking Islamic educational projects have been launched abroad lately, including Hajibei School in Odessa, organized by Dagestanis, who have gathered children from Tatarstan, Dagestan, Crimea and other places.

Quotation: ANNA GLYANTS

Quotation: ANNA GLYANTS

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches of Islam.

Corrected my previous remark. 

Quotation: Madina181

Quotation: ANNA GLYANTS

Quotation: ANNA GLYANTS

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches of Islam.

Corrected my previous remark.  

I completely agree with you. I think “civic consolidation” among Muslims will be further enhancing, and this process will give new momentum to Muslims’ integration with civil society in their countries of residence.

They normally mean assimilation.

"I have a question. What is the attitude of traditional believers to the fact that some fathers think they have to force their children (under 18 years) to religion even if they have to use threats and violence for this. second question. why do you, while living in Russia, allow polygamy, where second wives are totally unprotected.?"

Quotation: NAIMA NEFLYASHEVA The question of informal Caucasian Muslim networks operating outside the spiritual directorates is an integral part of the agenda of our discussion. What forms of Muslim self-organization exist outside the spiritual directorates? I ask our European colleagues to tell about informal Muslim networks in European countries.

Quotation: ANNE LE HUEROU

Quotation: ANNE LE HUEROU

Quotation: MADINA181

Quotation: NAIMA NEFLYASHEVA Question for all speakers – please, tell about activism of Caucasian Muslims in and outside the region: how it manifests and develops. Labor migration and communication with home countries: how do they maintain Islamic identity? What projects – educational, charity, etc. – are implemented in the home countries? Forms of Muslim synergies: traditional and new.

Yes indeed, but I think there also should be influence of Muslim communities of host countries, influence of political context and attitude to different forms of Islam in these countries. I wonder whether it would be correct to speak about Europe-based Russian-speaking Islam.

Perhaps, this is correct in relation to the first flows of Muslims from the former USSR. However, new generations of expatriates, well integrated in host countries, will use the Russian language more seldom (at least because they don’t know it well) and will more often use languages of respective host countries and maybe English for communication within transboundary networks. 

Quotation: ABU UVAYS HUTAVI

Quotation: Madina181

Quotation: ANNA GLYANTS

Quotation: ANNA GLYANTS

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches of Islam.

Corrected my previous remark.  

I completely agree with you. I think this “civic consolidation” among Muslims will be further enhancing, and this process will give new momentum to Muslims’ integration with civil society in their countries of residence.

It depends on what they mean by integration… 

They normally mean assimilation.

Quotation: MARK YOUNGMAN

Quotation: NAIMA NEFLYASHEVA The question of informal Caucasian Muslim networks operating outside the spiritual directorates is an integral part of the agenda of our discussion. What forms of Muslim self-organization exist outside the spiritual directorates? I ask our European colleagues to tell about informal Muslim networks in European countries.

Although I’m not an expert in this issue, if we mean forms of self-organization (i.e. not some formal organizations), forms of self-organization of Muslims and non-Muslims do not differ much in Europe. In other words, I disagree with the wording of the question.

If they don’t differ much, what their self-organization is like? Maybe you could give some concrete examples...

Quotation: IRINA STARODUBROVSKAYA

Quotation: ABU UVAYS HUTAVI

Quotation: MADINA181

Quotation: ANNA GLYANTS

Quotation: ANNA GLYANTS

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches of Islam.

Corrected my previous remark.  

I completely agree with you. I think this “civic consolidation” among Muslims will be further enhancing, and this process will give new momentum to Muslims’ integration with civil society in their countries of residence.

It depends on what they mean by integration… 

They normally mean assimilation.

Correct me if I'm mistaken, but does all this somehow reflect the dilution of conflict of identities in the Muslim community? Ideological differences are less important than before, aren’t they.

I also have to point to the incorrect description of Muslims of Dagestan. It’s not a secret that Ihvan-i Muslimin party is a political movement and it would be wrong to reckon its members among any religious movements or particularly among the ideological opponents - Salafis. The groups adhering to Ihvan-i Muslimin’s ideas are moderate traditional groups that opt for political development without the use of military force, and radical groups, believing that development through peace is impossible.

Speaking about Salafis, I need to mention that many of those who are called Salafis and even those who call themselves Salafis are not Salafis at all.

True Salafis come for maintaining the original traditions and perceptions of Islamic practices of first generations of Muslims. At the same time, they live a modern life and take into consideration the reality and the society in which they exist, and their life is closely linked with learning and Islamic scholars. The mentioned Madhalists is just a small group that is hardly represented in Dagestan and the Caucasus in general. Sunni Muslims make up the major portion of Muslims in Dagestan, the Caucasus and Russia. They do not stick to some concrete groups, nor do they follow any particular madhhab. They are mainly guided by leaders they trust.

This can be explained by a very low level of literacy about religion and restricted access to scholars.

There is plenty of information, but knowledge is the privilege of a few.

Quotation: ABU UVAYS HUTAVI

Quotation: IRINA STARODUBROVSKAYA

Quotation: ABU UVAYS HUTAVI

Quotation: MADINA181

Quotation: ANNA GLYANTS

Quotation: ANNA GLYANTS

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches of Islam.

Corrected my previous remark.  

I completely agree with you. I think this “civic consolidation” among Muslims will be further enhancing, and this process will give new momentum to Muslims’ integration with civil society in their countries of residence.

It depends on what they mean by integration… 

They normally mean assimilation.

Correct me if I'm mistaken, but does all this somehow reflect the dilution of conflict of identities in the Muslim community? Ideological differences are less important than before, aren’t they.

 What do you mean by the dilution of conflict of identities?

Quotation: IRINA STARODUBROVSKAYA

Quotation: ABU UVAYS HUTAVI

Quotation: MADINA181

Quotation: ANNA GLYANTS

Quotation: ANNA GLYANTS

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches of Islam.

Corrected my previous remark.  

I completely agree with you. I think this “civic consolidation” among Muslims will be further enhancing, and this process will give new momentum to Muslims’ integration with civil society in their countries of residence.

It depends on what they mean by integration… 

They normally mean assimilation.

Correct me if I'm mistaken, but does all this somehow reflect the dilution of conflict of identities in the Muslim community? Ideological differences are less important than before, aren’t they.

Quotation: JOHN GALT A question from an Instagram subscriber. Original spelling left unchanged.

“I have a question. What is the attitude of traditional believers to the fact that some fathers think they have to force their children (under 18 years) to religion even if they have to use threats and violence for this. second question. why do you, while living in Russia, allow polygamy, where second wives are totally unprotected.?”

Quotation: MODERATOR We’ve received a question from the Caucasian Knot’s group in Vkontakte. We ask the participants to respond.Quotation: MODERATOR Quotation: MODERATOR We’ve received a question from the Caucasian Knot’s group in Vkontakte. We ask the participants to respond. How often do “traditional” and “non-traditional” Islam cooperate? Can you give some examples of such cooperation?

Quotation: NAIMA NEFLYASHEVA The question of informal Caucasian Muslim networks operating outside the spiritual directorates is an integral part of the agenda of our discussion. What forms of Muslim self-organization exist outside the spiritual directorates? I ask our European colleagues to tell about informal Muslim networks in European countries.

Quotation: JOHN GALT A question from an Instagram subscriber. Original spelling left unchanged.

“I have a question. What is the attitude of traditional believers to the fact that some fathers think they have to force their children (under 18 years) to religion even if they have to use threats and violence for this. second question. why do you, while living in Russia, allow polygamy, where second wives are totally unprotected.?”

Quotation: ANNA GLYANTS

Quotation: IRINA STARODUBROVSKAYA

Quotation: ABU UVAYS HUTAVI

Quotation: MADINA181

Quotation: ANNA GLYANTS

Quotation: ANNA GLYANTS

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches of Islam.

Corrected my previous remark.  

I completely agree with you. I think this “civic consolidation” among Muslims will be further enhancing, and this process will give new momentum to Muslims’ integration with civil society in their countries of residence.

It depends on what they mean by integration… 

They normally mean assimilation.

Correct me if I'm mistaken, but does all this somehow reflect the dilution of conflict of identities in the Muslim community? Ideological differences are less important than before, aren’t they.

I’m not sure whether we can speak about a trend, but there are examples of mobilization, when ideological differences go into the background. The first example that jumps to my mind is the Kumyk mobilization. This is a rather specific case, in which Sheikh Muhammad Muhtar Kyahulawi played a decisive role in “reconcile” adherents of different branches of Islam.  

The protests in Ingushetia represent an even more vivid example of such mobilization.

Quotation: ACHMADY

Quotation: MODERATOR We’ve received a question from the Caucasian Knot’s group in Vkontakte. We ask the participants to respond.How often do “traditional” and “non-traditional” Islam cooperate? Can you give some examples of such cooperation?

The two groups we’ve constructed here certainly are not in fierce opposition to each other. Many youth leaders quite effectively settle issues with “official” imams and muftis. In some towns and regions there is only one mosque, and locals have to negotiate the arrangement of iftars during fast. All this would be impossible without cooperation.

Quotation: EVGENY IVANOV

Quotation: JOHN GALT A question from an Instagram subscriber. Original spelling left unchanged.

“I have a question. What is the attitude of traditional believers to the fact that some fathers think they have to force their children (under 18 years) to religion even if they have to use threats and violence for this. second question. why do you, while living in Russia, allow polygamy, where second wives are totally unprotected.?”

Polygamy is not allowed under the Russia laws. Furthermore, the laws protect against domestic violence. The question is whether the laws are being enforced, i.e. whether local police and courts act within the confines of the laws. If a man marries second/third/fourth wife according to Shariah, then the clergy that takes up the right to effect such a marriage, should guarantee protection of those wives.

It was prohibited during the communist regime. Now it is not prohibited, but is not registered by the State.

цитата: Irina Starodubrovskaya

Quotation: ANNA GLYANTS

Quotation: IRINA STARODUBROVSKAYA

Quotation: ABU UVAYS HUTAVI

Quotation: MADINA181

Quotation: ANNA GLYANTS

Quotation: ANNA GLYANTS

Second, Caucasian Muslim activism may involve types of civic mobilization, formulating their objectives without the use of Islamic terms, but using Islamic practices as an important organizational, consolidating and/or regulatory resource (for instance, appealing to Shariah during conflict resolution). Such activism can be easily integrated in community or national mobilization projects, with participants of the projects not necessarily adhering to the same branches of Islam.

Corrected my previous remark.  

I completely agree with you. I think this “civic consolidation” among Muslims will be further enhancing, and this process will give new momentum to Muslims’ integration with civil society in their countries of residence.

It depends on what they mean by integration… 

They normally mean assimilation.

Correct me if I'm mistaken, but does all this somehow reflect the dilution of conflict of identities in the Muslim community? Ideological differences are less important than before, aren’t they.

I’m not sure whether we can speak about a trend, but there are examples of mobilization, when ideological differences go into the background. The first example that jumps to my mind is the Kumyk mobilization. This is a rather specific case, in which Sheikh Muhammad Muhtar Kyahulawi played a decisive role in “reconcile” adherents of different branches of Islam.  

The protests in Ingushetia represent an even more vivid example of such mobilization.

Quotation: ANNA GLYANTS

Quotation: ACHMADY

Quotation: moderator We’ve received a question from the Caucasian Knot’s group in Vkontakte. We ask the participants to respond. How often do “traditional” and “non-traditional” Islam cooperate? Can you give some examples of such cooperation?

The two groups we’ve constructed here certainly are not in fierce opposition to each other. Many youth leaders quite effectively settle issues with “official” imams and muftis. In some towns and regions, there is only one mosque, and locals have to negotiate the arrangement of iftars during fast. All this would be impossible without cooperation.

I fully agree that boundaries between the two groups are rather flexible (and have various degree of flexibility).

Quotation: MODERATOR We’ve received a question from the Caucasian Knot’s group in Facebook. We ask the participants to respond. I’ve nothing to do with politics and religion, but I wonder, has Islam been already divided into traditional and non-traditional? Or maybe into active and passive))?

There are other platforms for such remarks. If you show disrespect towards the audience again, I’ll ban you.

Quotation: ABU UVAYS HUTAVI

Quotation: EVGENY IVANOV

Quotation: JOHN GALT A question from an Instagram subscriber. Original spelling left unchanged.

“I have a question. What is the attitude of traditional believers to the fact that some fathers think they have to force their children (under 18 years) to religion even if they have to use threats and violence for this. second question. why do you, while living in Russia, allow polygamy, where second wives are totally unprotected.?”

Polygamy is not allowed under the Russian laws. Furthermore, the laws protect against domestic violence. The question is whether the laws are being enforced, i.e. whether local police and courts act within the confines of the laws. If a man marries second/third/fourth wife according to Shariah, then the clergy that takes up the right to effect a such marriage, should guarantee protection of those wives.

It would be wrong to say that polygamy is prohibited in practice.

It was prohibited during the communist regime. Now it is not prohibited, but is not registered by the State.

Quotation: ACHMADY

Quotation: moderator We’ve received a question from the Caucasian Knot’s group in Vkontakte. We ask the participants to respond.How often do “traditional” and “non-traditional” Islam cooperate? Can you give some examples of such cooperation?.

The two groups we’ve constructed here certainly are not in fierce opposition to each other. Many youth leaders quite effectively settle issues with “official” imams and muftis. In some towns and regions there is only one mosque, and locals have to negotiate the arrangement of iftars during fast. All this would be impossible without cooperation.

Quotation: EVGENY IVANOV

Quotation: ABU UVAYS HUTAVI

Quotation: EVGENY IVANOV

Quotation: JOHN GALT A question from an Instagram subscriber. Original spelling left unchanged.

“I have a question. What is the attitude of traditional believers to the fact that some fathers think they have to force their children (under 18 years) to religion even if they have to use threats and violence for this. second question. why do you, while living in Russia, allow polygamy, where second wives are totally unprotected.?”

Polygamy is not allowed under the Russian laws. Furthermore, the laws protect against domestic violence. The question is whether the laws are being enforced, i.e. whether local police and courts act within the confines of the laws. If a man marries second/third/fourth wife according to Shariah, then the clergy that takes up the right to effect such a marriage, should guarantee protection of those wives.

It would be wrong to say that polygamy is prohibited in practice.

It was prohibited during the communist regime. Now it is not prohibited, but is not registered by the State.

There can be only one marriage stamp in a passport. It’s up to people to decide the rest. If all the parties agree for an unofficial marriage, it is admissible. The main criterion here is the absence of any coercion by parents, husband, etc.

Quotation: EVGENY IVANOV

Quotation: ABU UVAYS HUTAVI

Quotation: EVGENY IVANOV

Quotation: JOHN GALT A question from an Instagram subscriber. Original spelling left unchanged.

“I have a question. What is the attitude of traditional believers to the fact that some fathers think they have to force their children (under 18 years) to religion even if they have to use threats and violence for this. second question. why do you, while living in Russia, allow polygamy, where second wives are totally unprotected.?”

Polygamy is not allowed under the Russian laws. Furthermore, the laws protect against domestic violence. The question is whether the laws are being enforced, i.e. whether local police and courts act within the confines of the laws. If a man marries second/third/fourth wife according to Shariah, then the clergy that takes up the right to effect such a marriage, should guarantee protection of those wives.

It would be wrong to say that polygamy is prohibited in practice.

It was prohibited during the communist regime. Now it is not prohibited, but is not registered by the State.

ШThere can be only one marriage stamp in a passport. It’s up to people to decide the rest. If all the parties agree for an unofficial marriage, it is admissible. The main criterion here is the absence of any coercion by parents, husband, etc.

Quotation: DENIS SOKOLOV What is also interesting is the mixture of Islamic and nationalist activism we’ve been witnessing for a couple of years. Nationalist (ethnic) activism is mostly practiced by Muslims of Salafi aqidah. I think the process of gradual sophistication and maturing of Islamic and ethnic networks is caused on the one hand by the need for ethnic identity in forming a clear and universal jurisdiction, and on the other – by the need of Islamic groups for discriminating between insiders and outsiders while organizing enforcement.  

Quotation: EVGENY IVANOV

Quotation: JOHN GALT A question from an Instagram subscriber. Original spelling left unchanged.

“I have a question. What is the attitude of traditional believers to the fact that some fathers think they have to force their children (under 18 years) to religion even if they have to use threats and violence for this. second question. why do you, while living in Russia, allow polygamy where others have no protection at all.?”

Polygamy is not allowed under the Russian laws. Furthermore, the laws protect against domestic violence. The question is whether the laws are being enforced, i.e. whether local police and courts act within the confines of the laws. If a man marries second/third/fourth wife according to Shariah, then the clergy that takes up the right to effect such a marriage, should guarantee protection of those wives.

Quotation: JOHN GALT A question from an Instagram subscriber. Original spelling left unchanged.

“I have a question. What is the attitude of traditional believers to the fact that some fathers think they have to force their children (under 18 years) to religion even if they have to use threats and violence for this. second question. why do you, while living in Russia, allow polygamy, where second wives are totally unprotected.?”

Quotation: NAIMA NEFLYASHEVA And finally, here is the last question in our discussion. There is a certain structure of relationship between “official” and “unofficial” Islam in the North Caucasus. How will these relationship develop? I admit in advance conditionality of these terms. 

Quotation: NAIMA NEFLYASHEVA

Quotation: MARK YOUNGMAN

Quotation: NAIMA NEFLYASHEVA The question of informal Caucasian Muslim networks operating outside the spiritual directorates is an integral part of the agenda of our discussion. What forms of Muslim self-organization exist outside the spiritual directorates? I ask our European colleagues to tell about informal Muslim networks in European countries.

Although I’m not an expert in this issue, if we mean forms of self-organization (i.e. not some formal organizations), forms of self-organization of Muslims and non-Muslims do not differ much in Europe. In other words, I disagree with the wording of the question.

If they don’t differ much, what the self-organization is like? Maybe you could give some concrete examples...

Self-organization is going equally through social media, friendly and family ties. A common thing for all these groups is that they create a space “beyond the State” and commercial structures, where all people can communicate and form a collective identity. Universities in the UK hosting numerous voluntary associations and societies can serve as a good example of this. These groups may have different goals, but they have similar ways of attracting new members and ways of operation.  

Quotation: NAIMA NEFLYASHEVA And finally, here is the last question in our discussion. There is a certain structure of relationship between “official” and “unofficial” Islam in the North Caucasus. How will these relationship develop? I admit in advance conditionality of these terms.

Quotation: MUHAMMAD ABU XAMZA Regarding Islam in Russia and division and examination of different groups, I’d like to say that no other denomination undergoes such a careful division and close examination. With this in mind, it makes sense to ask why they place that much importance on these issues.

Quotation: ABU UVAYS HUTAVI

Quotation: NAIMA NEFLYASHEVA And finally, here is the last question in our discussion. There is a certain structure of relationship between “official” and “unofficial” Islam in the North Caucasus. How will these relationship develop? I admit in advance conditionality of these terms.

I think the relationship will be improving, including through different joint projects. There will be a certain divide though between pro-government and non-progovernment structures.

 I hope my colleagues can give more examples.

Quotation: ANNA GLYANTS

Quotation: ABU UVAYS HUTAVI

Quotation: NAIMA NEFLYASHEVA And finally the last question in our discussion. There is a certain structure of relationship between “official” and “unofficial” Islam in the North Caucasus. How will these relationships develop? I admit in advance conditionality of these terms. 

I think the relationship will be improving, including through different joint projects. There will be a certain divide though between pro-government and non-progovernment structures.

Apart from joint projects, we can also mentioned examples of trade-offs on certain religious practices. Thus, I examined a case of a village, where most of believers recognize the mufti’s authority, but they stopped performing the Friday midday prayer (salat al-jum’ah) after they tested people for knowing Makhraj. Thus the believers made sure that the salat al-jum’ah criteria indeed were observed (there were more than 60 “ulems” in the village). This allowed cancelling the midday prayer without causing any conflicts in the jamaat.

 I hope if my colleagues can give more examples.

In fact, many conflicts in religious practice can be resolved this way, and of course, it is important to recognize the right of believers to diverse approaches.

Quotation: ABU UVAYS HUTAVI

Quotation: NAIMA NEFLYASHEVA And finally, here is the last question in our discussion. There is a certain structure of relationship between “official” and “unofficial” Islam in the North Caucasus. How will these relationship develop? I admit in advance conditionality of these terms. 

I think the relationship will be improving, including through different joint projects. There will be a certain divide though between pro-government and not pro-government structures.

Quotation: ABU UVAYS HUTAVI

Quotation: ANNA GLYANTS

Quotation: ABU UVAYS HUTAVI

Quotation: NAIMA NEFLYASHEVA And finally, here is the last question in our discussion. There is a certain structure of relationship between “official” and “unofficial” Islam in the North Caucasus. How will these relationship develop? I admit in advance conditionality of these terms.

I think the relationship will be improving, including through different joint projects. There will be a certain divide though between pro-government and not pro-government structures.

Apart from joint projects, we can also mentioned examples of trade-offs on certain religious practices. Thus, I examined a case of a village, where most of believers recognize the mufti’s authority, but they stopped performing the Friday midday prayer (salat al-jum’ah) after they tested people for knowing Makhraj. Thus the believers made sure that the salat al-jum’ah criteria indeed were observed (there were more than 60 “ulems” in the village). This allowed cancelling the midday prayer without causing any conflicts in the jamaat.

 I hope if my colleagues can give more examples.

They have also cancelled the Friday midday prayer in Makhachkala.  

In fact, many conflicts in religious practice can be resolved this way, and of course, it is important to recognize the right of believers to diverse approaches.

цитата: Irina Starodubrovskaya

Quotation: MUHAMMAD ABU XAMZA Regarding Islam in Russia and division and examination of different groups, I’d like to say that no other denomination undergoes such a careful division and close examination.

With this in mind, it makes sense to ask why they place that much importance on these issues.  

I think the reason is that internal Islamic conflicts determine many aspects both on the domestic and international agenda. The situation in the Middle East and migration flows make the issues we discuss more important. Had we conducted our research during the protestant reformation, we would have focused on Christianity, I guess.

Besides, I’m afraid we have to admit that disciplinary approaches in sociology of religion sometimes disregard specifics of organization among Muslims (to put it briefly and very conventionally – the lack of clear hierarchic institutions that possibly form boundaries of the groups).

Quotation: ANNA GLYANTS

Quotation: ABU UVAYS HUTAVI

Quotation: ANNA GLYANTS

Quotation: ABU UVAYS HUTAVI

Quotation: NAIMA NEFLYASHEVA And finally, here is the last question in our discussion. There is a certain structure of relationship between “official” and “unofficial” Islam in the North Caucasus. How will these relationship develop? I admit in advance conditionality of these terms.

I think the relationship will be improving, including through different joint projects. There will be a certain divide though between pro-government and non-pro-overnment structures.

Apart from joint projects, we can also mentioned examples of trade-offs on certain religious practices. Thus, I examined a case of a village, where most of believers recognize the mufti’s authority, but they stopped performing the Friday midday prayer (salat al-jum’ah) after they tested people for knowing Makhraj. Thus the believers made sure that the salat al-jum’ah criteria indeed were observed (there were more than 60 “ulems” in the village). This allowed cancelling the midday prayer without causing any conflicts in the jamaat.

 I hope if my colleagues can give more examples.

They have also cancelled Friday midday prayer in Makhachkala.  

In fact, many conflicts in religious practice can be resolved this way, and of course, it is important to recognize the right of believers to diverse approaches.

Thank you for such an important example! When did they cancel the midday prayer everywhere in Makhachkala?

Before they did it, they started making long breaks for those not performing the midday prayer on Fridays to be able to leave mosques without disturbing others.

Quotation: ANNA GLYANTS

Quotation: ABU UVAYS HUTAVI

Quotation: ANNA GLYANTS

Quotation: ABU UVAYS HUTAVI

Quotation: NAIMA NEFLYASHEVA And finally, here is the last question in our discussion. There is a certain structure of relationship between “official” and “unofficial” Islam in the North Caucasus. How will these relationship develop? I admit in advance conditionality of these terms. 

I think the relationship will be improving, including through different joint projects. There will be a certain divide though between pro-government and not pro-government structures.

Apart from joint projects, we can also mentioned examples of trade-offs on certain religious practices. Thus, I examined a case of a village, where most of believers recognize the mufti’s authority, but they stopped performing the Friday midday prayer (salat al-jum’ah) after they tested people for knowing Makhraj. Thus the believers made sure that the salat al-jum’ah criteria indeed were observed (there were more than 60 “ulems” in the village). This allowed cancelling the midday prayer without causing any conflicts in the jamaat.

 I hope if my colleagues can give more examples.

They have also cancelled salat al-jum’ah in Makhachkala.  

In fact, many conflicts in religious practice can be resolved this way, and of course, it is important to recognize the right of believers to diverse approaches.

Thank you for such an important example! When did they cancel the midday prayer everywhere in Makhachkala?

Thank you for the discussion and for your work. Special thanks to Ahmet Yarlykapov, who inspired my choice of the topic for discussion.

Quotation: NAIMA NEFLYASHEVA Dear colleagues and readers of the Caucasian Knot! Now we close our discussion. You can continue in social media and ask our speakers questions on this platform. The discussion will be summarized and posted in the form of a digest on my blog “North Caucasus through Centuries” on the Caucasian Knot. 

Thank you for the discussion and for your work. Special thanks to Ahmet Yarlykapov, who inspired my choice of the topic for discussion.

And many thanks to the MODERATOR and all speakers!