Academic journal article Journal of Sustainable Development

Islamic Theological Literature of the Salafi Sect in the Modern Tatarstan

Academic journal article Journal of Sustainable Development

Islamic Theological Literature of the Salafi Sect in the Modern Tatarstan

Article excerpt

Abstract

The urgency of the problem under investigation is due to the fact that the Salafists, modern followers of Shaykh Ibn Taymiyy and Ibn 'Abdalvahhab, today are also presented in Tatarstan, which in turn affects in a certain way on the religious situation in the region. The purpose of this article is to identify and analyze patterns of outstanding Salafi doctrinal literature in modern Tatarstan. The leading approach to the study of this problem is a systematic and comparative analysis which allows to carry out islamic study on the topic. In this article the concept of "Salafis," is revealed, the Salafi Muslims categories, their theological differences with the traditional Muslim sects, the analysis of the Islamic Salafi doctrinal literature authors, published in today's Tatarstan are described. The results presented in the article indicate wide circulation of Salafi literature in Tatarstan in recent years, various types of such literature, and how its content is contrary to the theological tradition of the local Hanafi Muslim. The article may be useful in the study of the religious situation in the regions of Russia at the moment.

Keywords: Islam, Theology, Salafism, Doctrine, Religious Literature, Tatarstan

1. Introduction

Tatarstan is not aloof from the processes taking place in the world. Those trends are observed among the Muslims of other countries and regions affected in one way or another local Muslims as well. There are new Islamic movements and groups, which are non-traditional for Muslims of Tatarstan. Today, it can be argued, of course, given the low religiosity in the country, that the so-called Salafi ideology (salyafiyyia) is the most significant and widely-spread one among Muslims. The believers, who do not just practice Islam at the level of faith and try to observe his precepts and rituals are considered to be Muslims keeping the faith.

What is meant here are not strictly structured jamaats (groups) that exist in the modern world among Salafists, but the theological thought direction or a new orientation (madhhab). It is more correct to call it the doctrine taymizm and his followers taymits or Wahhabits, respectively, in honor of the of the medieval founder Ibn Taymiyya (d. 1328), or a posterior follower of Ibn 'Abdalvahhab (d. 1792). Both Sheikh Ibn Taymiyyah and Ibn 'Abdalvahhab were originally hanbalizm representatives, of the fourth Sunni Madhab. As a rule, Salafi sheikhs themselves see the beginning of their teaching in the views of Imam Ahmad ibn Hanbal. Scientists of traditional Sunni sects argue that the Salafis Ibn Hanbal contradict the doctrine, like the doctrine of the other three Sunni imams. However, in matters of fiqh modern Salafis are more closer to the Hanbalit school.

Most Sunni theologians approve of such terms, as well as the concept of "Ash'aris" by Imam al-Ash'ari"m and "maturidity" by Imam al-Maturidi or "Hanafi" by Imam Abu Hanifa, "Shafi'ites" of Imam Al-Shafi'i, etc. And the term "salyafiyya", on the contrary, considers innovation in Islam unacceptable (al-Buty, 2008), leading to a split and discord in the ranks of Muslim believers, because calling themselves thus they claim that they only follow the tradition of the righteous ancestors (in Arabic "Salaf"), that is the way the first three generations of Muslims (Shagaviev, 2015). But some Islamic scholars still insist on the concept of "Salafi Islam» (Qadhi, 2013). In this article, we use the narrow meaning of "Salafis ", meaning it is our contemporary Wahhabi.

In the traditional (Sunni) Islam it is believed that all the Sunnis follow the tradition of the righteous ancestors (Salaf). Sunnis have one teaching in the basic matters of faith, so they are called by the term Ahl al-Sunnah wal-Jama'ah (people of Sunnah and consensus of the community), and in the branches of faith matters they are Ash'aris or maturidits, in questions of religious practice they are called Hanafi, Maliki, Shafi'is and Hanbali. …

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