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- The traditional question: what to do, Farid Hazrat? Traditional question: what to do, Farid Hazrat

Farid Salman(Khaidarov Farid Adibovich (Tat. Frit hzrt Slmn, Frit hzrt Slmn)) is a Russian Muslim leader, theologian, author of numerous works on theology and theology.

Biography

Khazrat Mufti Farid Salman (Khaydarov Farid Adibovich) was born in 1969 in Kazan, Tatar. After graduating from high school in 1986, he entered the Faculty of History of Kazan State University (KSU), from which he graduated with honors in 1991. In 1986-1988. worked in the archaeographic laboratory of KSU, as well as in the State Archive of Tatarstan - Tatar department). During the celebration of the 1100th anniversary of the adoption of Islam in Russia, organized by DUMES, he was an interpreter for the delegations of Iraq, Kuwait and Syria. He worked as a senior teacher in the madrasah at the Azimov mosque, the madrasah of the Nur Islam and Al-Marjani mosques in Kazan, taught at the Al-Fatykh Islamic University (Kazan). He studied in Lebanon, in Syria, completed advanced training courses at the Islamic University of Abun-Nur (Damascus), was ordained as a student of the venerable Sheikh Ahmed Keftaro, the now deceased Mufti of Syria. Fluent in Arabic. Translates from English, Persian, Turkish and Ottoman languages. Graduated from the Kazan Madrasah. 1000th anniversary of Islam. He has been in a spiritual position since 1991 - then he was appointed head of the international department of the Mukhtasibat Administration of Tatarstan. In 1992, he was appointed to the position of Deputy Mufti of the Tatarstan Spiritual Muslim Board - head of the international department, then imam-khatib of the mosque on Sennaya Square (Kazan); In 1997, Talgat Tadzhuddin was conferred the clergy (for life) as a mufti by the Supreme Mufti, Chairman of the Central Muslim Spiritual Directorate of Russia.

Achievement list

  • imam-khatib of the Al-Marjani Cathedral Mosque in 1995-1997
  • Deputy mukhtasib of the city of Kazan in 1996-1997.
  • imam-khatib of the mosque "Bulgar" in 1997-2000
  • mufti of Tatarstan (as part of the Central Spiritual Directorate of Music) in 1997-2001.
  • Head of the International Department of the Mukhtasibat Board of Muslims of the Republic of Tatarstan,
  • Chairman of the Theological Commission of the Spiritual Administration of Muslims of the Republic of Tatarstan (DUMRT),
  • mufti of the Yamalo-Nenets Autonomous Okrug (TsDUM of Russia).
  • Deputy Chief Mufti of the Central Spiritual Muslim Board for information work
  • Deputy Grand Mufti, head of the Ulema Council.
  • head of the Moscow office of the Central Spiritual Directorate of Music of Russia.
  • representative of the Central Muslim Spiritual Board of Russia at joint government commissions on public and confessional issues.
  • Represented TsDUM in the Interreligious Council of Russia.

Mufti Farid Salman took part in international conferences on Islamic issues in London, Damascus, Amman, Baghdad, Cairo, Istanbul, New York, Baku, Kuala Lumpur, Jakarta, Delhi. As part of the delegation of the Central Spiritual Muslim Board, he traveled to Syria, Lebanon, Egypt, Turkey, Iraq, Qatar, Great Britain, etc.

views

  • “There is no scheme, except for the one proposed by Ramzan Kadyrov, to combat Wahhabism,” said F. Salman at the scientific conference “The Religious Influence of the North Caucasus on the Volga Region: the Problem of Islamic Fundamentalism,” held in Kazan. He clarified what he understands by the methods of R. Kadyrov support for traditional Islam and refusal to negotiate with the Wahhabis.

Proceedings

  • Translation of the meanings of the Holy Quran into the Tatar language.
  • Textbook for reading the Holy Quran, in Tatar.
  • Interpretation of the week of the Holy Quran in the Tatar language (“ftiyak Shrif tfsire”).
  • Interpretation of the "Opening" Surah of the Holy Book "Al-Fatiha". The book is called "The Spirit of the Quran" in Russian.
  • Interpretation of 33 verses of the Holy Quran, in Tatar
  • Interpretation of 7 verses of the Holy Quran, in Tatar
  • Textbook on the basics of Belief and reading the Holy Quran, in the Tatar language.

We offer readers an interview with Farid Salman, Chairman of the Ulema Council of the centralized Muslim organization RAIS, Chairman of the Center for the Study of the Holy Quran and Sunnah (Kazan).

- Dear Farid-Khazrat, you were the mufti of YNAO from 2000 to 2003. as part of the Central Spiritual Children's Museum, and then two more years outside the Central Spiritual Spiritual Directorate. How is the intra-confessional life of Muslims in the Tyumen region developing today?

- Let's start with the fact that the Tyumen region is a unique subject of the Russian Federation. Firstly, it is the only three-component entity that has three governors, three Dumas and three governments, except for the Tyumen Regional Duma itself. Secondly, it is a unique subject for Russia in terms of the area it occupies. The fact that, thirdly, this is a unique subject of Russia in terms of natural resources is known to all. Fourthly, this subject of Russia experiences perhaps the most powerful migration pressure and withstands it due to the fact that the population there is highly mobile, which is unusual for the rest of Russia. consistent intra-confessional degeneration of Muslim communities. The latter is of increasing concern.

– What caused this anxiety?

- I’ll make a reservation right away that I can’t speak for the entire vast Tyumen region. I know the south worse. I can only talk about the territory where I worked during my muftiate, that is, in 2001-2005. This territory is the Yamalo-Nenets Autonomous Okrug. In the Khanty-Mansiysk Autonomous Okrug and the Tyumen Region itself, other muftis of the Central Spiritual Muslim Board have been successfully working for many years. For questions related to these territories, it is better to contact them. I will only note that new trends in the development of communities now concern these formations as well. And my concern is caused by the fact that the contradictions between groups of Muslims began to manifest themselves very sharply, these contradictions are becoming irreconcilable. There are other trends as well.

– What are these trends?

- Let's say, according to the events in Novy Urengoy, for many years it was possible to analyze, to one degree or another, what is actually going on in the region as a whole. The presence of two directly opposite in administrative subordination, but most importantly - ideologically irreconcilable communities led to an increase in tension around the Muslim community of the city. At the same time, the creation of any religious community, the opening of any mosque was accompanied by opposition.

- Why is this happening?

- This is the result of the emergence of a strong pro-Wahhabist lobby in all areas, one way or another connected with religion. I count five stages of the decomposition of the communal community traditional for Muslims in the post-Soviet space, which took place under pressure from outside and is associated with the introduction of pseudo-Salafis and ideologists adjacent to them into the ranks of Muslims. A kind of "fifth column". The last stage after introduction into the media and the economy is manifested by their introduction into power. The culture they bring to society is not our culture. This is a culture, everyday and religious, which causes protest and rejection, contributes to the growth of Islamophobia, the growth of social tension.

– Indeed, the difference between the Russian Muslim culture and the Wahhabi culture is obvious. When I was in Saudi Arabia, I was struck to the very heart by the fact that they forbid relatives to visit the graves of those who died on the Hajj. For one simple reason: these graves, in fact, do not exist there.

- Of course, for our people it is wild! After all, we say this: "Respect the living, honor the dead." And what we are facing is not our tradition, it is a fierce and harsh Bedouin culture. Not Islamic at all, but a Bedouin tradition. And they plant it on us. Disrespect for elders, for their opinion and experience, including religious, begins with an attitude to the past. Communication between generations is interrupted, cultural transmission stops. The spiritual chain is also broken. But this would be easily eliminated over time as superfluous and unviable, because a person is a being of God and sooner or later comes to goodness and truth, if an aggressive misanthropic ideology were not added to this search. But they also need to destroy everything in the bud and not build anything in this place. They go to the youth and appeal to the elements of destruction and nihilism, thoughtless modernizing in religion and religious culture, which is the easiest way to captivate the young. But this has already happened in history in other countries and brought only bloody fruits. These irreconcilable people are like the Cambodian criminals of the Pol Pot era - Ieng Sari, but in Islamic attire. They are the catalyst for social clashes everywhere in the world. Here in India, in Delhi, a Muslim will never slaughter a cow in front of a Hindu, because he knows that this is blasphemy, sacrilege, a sin in the eyes of a neighbor. And the Wahhabi will do it on purpose, openly, publicly, viciously, aggressively. And then they say - Islamophobia. There will be no everyday Islamophobia if you behave respectfully, sedately, in a Muslim way.

– I saw how this society was reborn during the ten years that I myself worked in the North. The main trump card of these people is pressure and violence against the beliefs of others. Farid Hazrat, today not everyone can distinguish a traditional Muslim from a pseudo-Salafi. How to do it?

- Islam in the Russian Empire, and even in the Soviet era (and it is not true that in Soviet times everyone was completely ignorant of Islam and were atheists) did not differ throughout the territory. There were structural differences, but on the whole it was a common culture. We, all Muslims, understood each other well, there were no contradictions. Yes, in the North Caucasus Islam has a Sufi character, but among the Tatars it also had its own Sufi character. He was different. The difference was that in the Caucasus there were structures of tariqats, virds, while among the Tatars this tradition was not so formalized. She was motivating.

– What is “incentive Sufism”?

– It can be said figuratively. The bottom line is that our elders, the ulema, turned to the experience of the sheikhs, and those who needed spiritual advice on any - everyday, personal - occasion came to them and asked questions. And the old people answered them, giving examples from the life of the Prophet (peace and blessings be upon him) and sheikhs, wise people with experience in life and spirituality. They said that so-and-so did so in such a case, and it is right according to our faith, and if you do so, then it will be right. Then the person himself decided what to do. For this, we strongly respected the elderly, gray-bearded elders, who devoted the rest of their days to educating the Ummah. This was also common to all Soviet Muslims. It was soft Islam, tolerant, liberal. And since it was like that in the Caucasus, and in the Volga region, and in Central Asia, we had no problems either in understanding each other, or in understanding other people of the Scripture.

When we talk about the Soviet period, we should not say that there was complete disbelief. The most notorious Komsomol member had the concept of God. Most went on their last journey according to the canons of religion. There is a change of eras, and new people have come to replace the Soviet ones. With their activities, the mystical direction of Islam, which was widespread in the territory of the former USSR, began to disappear due to the fact that a new generation began to wash it out. “Soulful” Islam began to be washed away and only technological, network, political, roughly socialized Islam was left.

– What is the difference between crudely socialized Islam and Islam?

– The difference is huge. In our tradition, there is faith (iman), and in their Islam, to a greater extent, a political project in society . Worship the Almighty, pray, be with God, because He sees you when you do not see Him. This is the great secret of your faith! The Prophet (peace and blessings be upon him) asked his associates: “Who will be closest to the Almighty?” His associates replied: “Probably we! After all, we see you and we are with you!” He answered them: “No, not you, but those who are after you, and those who are after those who are after you!” And he explained that they would be closer to Allah, because they believed without seeing the Prophet (peace and blessings be upon him), and believed without hearing or seeing their Lord. This is what is valuable in people - this high heartfelt sensitivity to what you do not see and will never meet in this world, but what you feel so close, as if you are contemplating it close to you. These people are the real Muslims. This form of Islam was inherent in our grandfathers. And since the mid 90s. the breaking of this tradition began, which then overwhelmed the entire space of the former Union. But it is also a worldwide disease. It also affects the Muslims of India, Pakistan, Malaysia, Indonesia, and many countries of the Middle East. And it began with the opposition of traditional Islam to its "internationalized" simplified form.

– How did it happen?

- The mechanism is simple. According to the canons of the Hanafi madhhab, I deliver part of the sermon in my native, Tatar language, and then I deliver part of the sermon for those who do not understand Tatar. But it happened that as soon as the imam began to speak, they immediately grabbed him in an armful and demanded to speak only in Russian, referring to the fact that two grandfathers and three old Tatar women were sitting there and there was nothing for them to read a sermon separately. Well, how is it? If it were only about the old women, and then it would be worth reading for them in their native language, respecting old age. But here after all canon religious! It has been prescribed for centuries. And they don't care. Read as we said, but if not, get out of here. The old people stopped going to the mosque. Why, if because of them, young people have such scandals. What about imam? He may be glad to read the whole sermon in Russian, but the canon does not allow him. Thus began the displacement of traditional Muslims and traditional imams. It began as an attack or an epidemic at the same time in many geographical points of the district. The communities ended up in the hands of those who had special views on Islam, which differed sharply from the traditional Islamic worldview that had been formed in Russia. It would be fine, in view of the fact that the society is northern, cut off from the rest of the Ummah, they would show the respect accepted in such places, as was traditional in the North. So no. It was a real seizure, aggression, intimidation of the imams. And now the flock in the mosques is peculiar, they are Muslims, but not the way they were usually represented in the Russian Muslim community.

Further more. There is a denial of tradition, and at the same time some kind of Islam in quotation marks. I'll give you an example. I have nothing against the word " ahh" - brother. This is a good Arabic word. This concept exists in all Abrahamic traditions and means co-religionists, brothers and sisters in faith. But when it is uttered by the lips of those who deny the national, patriotic principle in Islam, then this word takes on a completely different meaning for people. This is no longer "brothers", but "brothers". So, answering your question, I will say this: these people are distinguished by ambition, arrogance, unwillingness to listen to others, and most importantly, aggression and violence in spiritual deeds and thoughts, which is completely rejected by Islam.

But this cannot go on indefinitely. If systematic work is not started now, the situation is fraught with an explosion. And gunpowder in the northern air is already felt. They also said about Tatarstan: “Don't panic! won't happen!" But it happened.

- What you noticed now, I noticed and talked about it 10 years ago. He brought it to the responsible persons of the district of that time. But, unfortunately, the decisions made, due to the lack of a certain skill in the field of intra-confessional relations, were half-hearted. It almost all boiled down to a statement of fact. At the level of provincial departments, this problem could not be dealt with, because among the officials of that time there were no specialists who understood all the intricacies of the Muslim worldview. Simply understanding Islam for a state specialist is not enough, it is not enough. And without the intervention of the authorities in the Muslim community there is an uncontrollable change in the situation. The real representatives of Russian Islam are in the minority in their homeland, in their spiritual territory. And the situation will not improve anytime soon. Therefore, there is no need to be afraid that, they say, the authorities will intervene, religion is separated from the state, believers, society will not understand the authorities ... Quite the contrary! The state is simply obliged to respond, and if necessary, to correct and even out the negative aspects that arise in the life of the Muslim community. After all, we are talking about state ideological security!

What is the purpose of this tactic? The whole world to conquer and turn into a wild Middle Ages?

- Yes. Get a wild uneducated controlled mass with an atrophied conscience and lack of spirituality. Why not? These are easier to manipulate. This is their task. Those who manage this project have different personal goals. They do not set themselves the task of returning to the seventh century. This rhetoric is just an instrument of pressure on a different society. They need to put pressure on post-Soviet Russia, destroy it - so they send these "figures" here. It turns out that our country is just one of the pages of this plan.

- Dear Farid Hazrat, you mentioned that the introduction of Wahhabism takes place according to a five-stage scheme. What is this scheme?

- This is ideological penetration, the displacement of national principles, then penetration into the media, then entry into the economy, and, finally, entry into power .

– At what stage is the situation in Khanty-Mansi Autonomous Okrug and YaNAO today?

It is possible that representatives of these movements or those who sympathize with them are already everywhere. It is not necessary for a person who holds these views to speak loudly about it. Interestingly, the Wahhabis consider Shiites to be one of their first enemies, in whose worldview an important place is occupied by takyya- hiding their true views, as you and I know. So, the Wahhabis also use this trick. They say that we are all traditional, correct Muslims - Hanafis, Shafiites, but in reality we are wolves in sheep's clothing.

- And at the same time they themselves do not like Shiites?

- Yes. But this does not prevent them from applying the Shiite model of behavior in a non-confessional environment. Here you have a Shiite-Wahhabi either "dialogue", or, on the contrary, confrontation. It's hard to say which is more. After all, there is a very large and branched Azerbaijani community in the North. It began to take shape not yesterday and not in the 90s, but from the end of the 50s of the last century. Azerbaijani oil workers went to develop northern deposits. And now they are going according to the old memory. They go to their relatives in the North, to friends, to work. Today they come with different views on religion and life. And what is strange: being Shiites, they very quickly become Salafitized. It's just inexplicable. It is inexplicable that such ideologically irreconcilable opponents of Wahhabism in their homeland, once in Russia, instantly adopt this pseudo-Salafi ideology. Beneath this so-called Salafitization there is something deeper than this ideology itself. There is also the problem of uniting diasporas in order to jointly protect the interests of business, and simply protest, which is increasingly being implemented through religious structures.

And that's a very large percentage of the population. I even got the feeling that the Wahhabis, working in this territory, are hiding their beliefs today in order to gradually master this huge mobilization potential. The Wahhabis simply went to them and began to work with them, speaking the language of their own tradition, forced the force of tradition to work for the destruction of itself.

- The ideological forge of Wahhabism is an ideal school. A very correct tactic is the involvement of ardent opponents, and with such success. It is time to create a special institute to study these processes.

– It is interesting that almost all of our northern cities are single-industry towns. After all, there is somewhere LUKOIL, where GAZPROM, and somewhere Surgutneftegaz runs the city. It is surprising that the management of these companies does not feel the danger, although many of the single-industry towns are by no means the most prosperous in terms of interfaith and intercommunal interaction.

This is either inexplicable, or we have established the “Crimean option”. The “Crimean variant” is something like a family theme, when one child is a Wahhabi and the other is a Hizbist; will a father reject one of his sons if the state does not accept these ideologies? No. He will work at his government job, but the sons are closer to the body. I conditionally call this scheme “Crimean”, since it is common among the Crimean Tatars: traditional Islam is disappearing, and the younger generation professes either Wahhabism or something close to the ideas of Hizbut-Tahrir. The degree of involvement in power of representatives of these ideologies is very high. And the silent "benevolence" comes from that. Otherwise, how can one explain the silence on this matter? How is it that people carry a completely wild ideology, the purpose of which is to disrupt the inter-confessional, inter-ethnic balance in the country, and at the same time they are treated so liberally?

– And which cities are more or less prosperous in this respect?

- In the YNAO, where I served, Nadym remained more or less calm. In general, the Pangody region and the surrounding regions were stable. Wherever there is something valuable - oil, gas, metals, timber - these people preach, carry their ideas to the masses.

- The same thing is happening in Tatarstan - what problem regions do we have? Almetyevsk and Almetyevsk district, Krasnokamsk Nurlat district. As soon as oil and gas appear somewhere, they appear there.

- Correctly. They don't go to unpromising areas. They need exactly Chechnya, Tatarstan, Bashkortostan. Azerbaijan is simply changing in that direction right before our eyes. Now, if they, being Shiites, remained them, - personally, I have always seen in Shiism not some special religious offshoot, but a political one; there is always more in common between us than there is separating. We are Sunnis, “democrats”, and Shiites are supporters of the “clan” from the Prophet (peace and blessings be upon him). And now there is a substitution of the Shiite ideology. This is also a new phenomenon. At some stage, we made a big mistake if we still cannot convince the Wahhabis and Salafis that we are right by political methods and block their propaganda. But they can, that's the problem. There is also such an idea about this situation that where there are many migrants, where there is isolation from the roots, where modernization processes very quickly destroy tradition, there is an orgy of substitution of traditional religious consciousness. A person is lonely just like in Western society. He was left alone, and he needs a group and a group drive from communication. He still remembers it and strives for it. And they give him a completely different collectivism, as in a criminal brotherhood. On the other hand, in England, for example, there are many of these bearded comrades, but along with this there is a powerful Indian national community, a powerful Pakistani community, a powerful Malaysian, Turkish, Arab community. People are generally inseparable from their communities. And the Wahhabis are those who have broken away from their own ethnic roots.

“But there are no terrorist attacks in England. What I sometimes read in the London papers are stories of how first one or the other atrocity was prevented. But not once did anything spill out of the newspaper sheet. One gets the impression that the British state is vigilantly following these processes all day long.

- The question is, are you watching? Or is this due precisely to the very essence of English politics, the essence of England?

– What do you mean, Farid-khazrat?

Whoever created this poison knows the antidote. When you walk through the Arab district in London, you constantly meet the offices of the representatives of various national liberation fronts: the NLF of Bahrain, the NLF of the Arabian Peninsula, there is even the NLF of Saudi Arabia. And at the same time, the United Kingdom has wonderful relations and even joint projects with these countries. The answer lies somewhere in this plane. Where necessary, some mechanisms work, where it is not necessary, others. This is a global game, and many forces are involved in it.

- Maybe Russia should study not the Israeli experience in the fight against terrorism, but the English experience?

- I also tend to think that we should still start studying the experience of the British, their approaches, their tactics. Indeed, in England there has never been anti-Semite phobia that Europe suffered from, there has never been anti-Semitism, just as there is no Islamophobia now and hatred of Muslims is not demonstrated in any way. On the contrary: you walk around London and there are halal restaurants everywhere, something special for Muslims. You get off at the train station in Oxford and you stumble upon a halal bistro. Even the scandal was such that all the meat sold in the city turned out to be halal, which was outraged by animal welfare organizations. And this tactic is not chosen today. The same was true in relations with the Jewish community. On the eve of World War II, when Hitler whipped up anti-Semitic hysteria, the British calmly answered him that they did not share his passions. There is something in this position. And somewhere all these ideological threads converge into one ball, and this ball is definitely not in Russia.

- The traditional question: what to do, Farid Hazrat?

- Your business. As the Prophet (peace and blessings be upon him) said, if you heard that the Hour of Judgment has come, and you have a tree in your hands that needs to be planted, then do not leave it, plant the tree and that's it! We must do our job, although our forces are unequal.

28.08.2012 12:00

On August 27, the Iman Center commemorated the head of the educational department of the Spiritual Administration of Muslims of Tatarstan (DUMRT) Valiulla Yakupov, who was killed on July 19. An "expert council" was created consisting of Farid Salman, Yana Amelina, Galina Khizrieva, Rais Suleimanov and Roman Silantiev. These names themselves give an exhaustive picture of who benefited from the death of Valiulla-Khazrat. Here we recall how relations developed between Farid Salman and the deceased during his lifetime in the summer of 2000, when the conflict unfolded around the Bulgar mosque in Kazan, whose imam was then F. Salman. Recall that it was the dismissal of F. Salman that later opened the way for the future mufti of the Spiritual Muslim Board of the Republic of Tatarstan, Ildus Fayzov, to come. I wrote about the main points of the situation in the article “Islam in Tatarstan at the turn of the millennium: Trends and options”, but in connection with recent events it is worth recalling them (Khabutdinov A.Yu. Islam in Tatarstan at the turn of the millennium: Trends and options // Kazansky Federalist, No. 1 (13), Winter, 2005, Special Issue, Islam, Identity, and Politics in the Post-Soviet Space, pp. 206-209.

So, we should first note several aspects of the conflict:

1. Struggle for power (main). The mosque "Bulgar" was the last of the mosques in Tatarstan, whose imam Farid Salman (Khaydarov) declared his belonging to the Central Spiritual Administration of Muslims, headed by Talgat Tadzhutdin. However, F. Salman agreed to receive a shehadet-name (certificate) from the MSB RT and to recognize the subordination of the mosque to the MSD RT. This was a kind of compromise, after the leadership of the Spiritual Muslim Board of the Republic of Tatarstan twice sought to take control of the mosque. In the context of the campaign for the creation of a unified Spiritual Board of Muslims in Russia and the election of a single mufti, the presence in the territory of the republic of a mosque that is not controlled by the Spiritual Muslim Board of the Republic of Tatarstan is the most important argument for Tadzhutdin's supporters. Control of at least one of the mosques of the Republic of Tatarstan increases its weight in the all-Russian arena. Recently, Tadzhutdin proclaimed F. Salman the mufti of the Republic of Tatarstan, thereby eliminating the legitimacy of the chairman of the Spiritual Muslim Board of the Republic of Tatarstan, G. Iskhakov. Under these conditions, Farid Salman declared his non-recognition of the legislation of the Republic of Tajikistan and his adherence to federal legislation. The Spiritual Muslim Board of the Republic of Tatarstan registered the Kazan Muftiate at the federal level, which has the right to include parishes outside the Republic of Tatarstan. According to the deputy mufti of the DUM RT V. Yakupov, Tadzhutdin estimates the number of his parishes to be about 2000, and Yakupov about 1000. (Islam in Tatarstan.-Star of the Volga Region.-2000.-No.

2. Financial. The mosque is located at the beginning of the Quarters, one of the two main residential districts of Kazan. Now a pontoon bridge goes to it directly from the Center. Therefore, the clergy have significant funds from the local population. According to the parishioners of the mosque, Mufti Iskhakov seeks to transfer the mosque to one of his relatives. Indeed, in recent times, the DUM RT has been taking advantage of the fact that Muslim communities must undergo re-registration. According to the law of the Republic of Tajikistan “On freedom of conscience and on Religious Associations” as amended in 2000. The Spiritual Muslim Board of the Republic of Tatarstan was the only Muslim organization on the territory of the Republic of Tatarstan. At present, the Spiritual Muslim Board of the Republic of Tatarstan is striving en masse to introduce its imams into the mosques of Kazan, which were previously registered at the district level.

The conflict developed in early July 2000. In the last days of June, it became known that on July 7, during the Friday khutba, the Mufti of the Spiritual Muslim Board of the Republic of Tatarstan G. Iskhakov would try to read a sermon in the Bulgar mosque. According to the charter of the Spiritual Muslim Board of the Republic of Tatarstan, the mufti has the right to be present in all mosques and lead the worship service. On July 5, in the Vremya program (Here and Now by Alexander Lyubimov), ORT gave an interview to Talgat Tadzhutdin with a statement that on Friday the Bulgar mosque would be captured by Wahhabis. Tadzhutdin confirmed that the mosque "Bulgar" belonged to the Central Spiritual Muslim Board and opposed its transfer to the Spiritual Muslim Board of the Republic of Tatarstan. He spoke in favor of electing the chief mufti of Russia.

On July 6, the Kazan newspaper Vremya i Dengi published an interview with T. Tadzhutdin, where he called the madrasahs of the Republic of Tatarstan the training centers for Wahhabi terrorists fighting against the Russian army in Tajikistan and Chechnya.

On July 7, the newspaper “Time and Money” published an interview with G. Iskhakov, where he states that T. Tadzhutdin “did not manage to achieve in twenty years of his work what, for example, the DUM RT managed to achieve in two or three years.” G. Iskhakov notes the presence in the Republic of Tatarstan of more than 1000 mahallas (parishes) and 45 mosques in Kazan, the presence of two dozen educational institutions. G. Iskhakov confirms the fact of financing by the Arab states. At the same time, he cites his exchange of remarks with Russian President Vladimir Putin: “I ...: “Yes, we are building. So what? These mosques and madrasahs will remain in Tatarstan. And our Tatar clergy will preach in them, and Tatar guys will study. And not anything - our primordial Sunni Islam. What's bad about it?" And he agreed with me. “But it’s true,” he says.

We proceed directly to the description of the process of events in the mosque "Bulgar" on July 7. Initially, negotiations were scheduled for 12 hours between Farid Salman and the delegation of the DUM RT, which included Mufti Gusman Iskhakov, deputy mufti Valiulla Yakubov and a member of the Presidium of the DUM RT, the Baltasi mukhtasib Jalil Fazlyev (now Bash-Kazy DUMRT). Khutbah was scheduled for 13:00. Vyacheslav Nikiforov, Deputy Chairman of the Council for Religious Affairs under the Cabinet of Ministers of the Republic of Tatarstan, was supposed to act as an intermediary. At the same time, about a dozen employees of the Ministry of Internal Affairs in civilian clothes and two (a lieutenant colonel and a captain) in uniform were drawn to the mosque. Recording of what was happening was carried out on 2 cameras: operators Salman and the Ministry of Internal Affairs. However, Salman refused to negotiate and began the khutba at 12 with a minimum of people, judging by the subsequent reaction in most of his supporters. At that time, a delegation of the Spiritual Muslim Board of the Republic of Tatarstan headed by the mufti was in the prayer hall. The Mufti went up to the minbar (pulpit) and said that according to the Charter of the Spiritual Muslim Board of the Republic of Tatarstan, he must read the khutba. Salman began to shout that this was his mosque and that he was the mufti and Iskhakov was disrupting the prayer. Then Iskhakov began to take the microphone. Salman grabbed the microphone. In general, in hand-to-hand combat, the puny Salman has no chance of resisting the dense Iskhakov. Some of the worshipers began to express dissatisfaction, but no one approached them. Then Iskhakov, already without a microphone, announced to the whole hall about the violation of the Charter of the Spiritual Spiritual Muslim Board of the Republic of Tatarstan. Salman began to read the khutbah. Supporters of Iskhakov gathered in a circle. At that time, a representative of the press center of the Spiritual Muslim Spiritual Board of the Republic of Tatarstan handed out a statement, the meaning of which was that a clergyman cannot combine two positions. Since Salman occupies the post of the head of the department at the Central Muslim Spiritual Directorate, he is physically unable to be an imam and manage the activities of the mosque. Deputy mufti Valiulla Yakupov approached Nikiforov and asked him to confirm that there had been no violence. After that, the delegation of the DUM RT left the mosque and left for the building of the DUM RT.

In his sermon, Salman focused on repentance (Tauba) and fear of Allah. He stated that one should not be afraid of either muftis, or kaziys, or mukhtasibs, or imams, but only God should be feared. Throughout the sermon, which dragged on longer than usual and took more than an hour and a half. Salman was in a frankly excited state. He constantly strayed into the characterization of what had recently happened. Salman stated that those who came violated the khutba and thereby went against the will of God. They are not afraid of divine retribution and therefore departed from the norms of Islam. Salman spoke even more frankly after the end of the prayer. In parting words to believers, he accused Iskhakov of supporting Wahhabism, called the Muftiate of the Republic of Tatarstan illegal and stated that he was subject only to the Central Spiritual Directorate of Muslims and Russian laws.

On the same day, F. Salman sent a statement to the President of the Republic of Tajikistan, the Prosecutor's Office of the Republic of Tajikistan, the KGB of the Republic of Tajikistan, where he called G. Iskhakov a puppet in the hands of extremists from Saudi Arabia and Kuwait. According to Salman, issue 11 of the Iman newspaper contains Wahhabi statements. However, the deputy mufti, the editor of Iman, V. Yakupov, admitted on the sidelines that a number of errors were made in the article. Then F. Salman called for the simultaneous resignation of the Spiritual Muslim Board of the Republic of Tatarstan and the Council for Religious Affairs under the Cabinet of Ministers of the Republic of Tajikistan. He states that he has never recognized the laws of Tatarstan and is not going to recognize the DUM RT. On July 7, the Presidium of the SAM RT decided to deprive Salman of the title of imam in connection with the violation of the Charter of the SAM RT.

On July 19, in the program of the criminal chronicle "Interception" of the television campaign "Efir", a story appeared about the attempt on the life of the assistant to the imam of the mosque "Bulgar". The sound sequence was of low quality, and from the commentary it became clear that at a gas station in another residential microdistrict "Gorki" they tried to drag this guy into the car, and because of the refusal, they shot twice from a gun disguised in a rag from 3 meters, but he was not hit. On July 20, the story was repeated and supplemented in the City information program of the Efir campaign. Salman openly stated that he accuses the current leadership of the Spiritual Muslim Board of the Republic of Tatarstan, associated with Wahhabis and terrorists, of the attempt. At the same time, the attempt is a warning to him personally, Salman. Saying these words, Salman drew something with his finger on the table, Valiulla Yakupov, Deputy Mufti of the Spiritual Muslim Board of the Republic of Tatarstan, gave examples of staging an assassination attempt (?!) in Russian practice. At the same time, he noted that in Islam there is no title of assistant to the imam. It's funny that this guy, at most 20 years old, was called Ali-Khazret in the frame and was already in a skullcap and against the background of a carpet. In the comments of the police officers of the Dalniy department, it was stated that such acts are usually committed by mentally unbalanced people and that this option is being intensively practiced.

This is how Farid Salman attested Valiullah Hazrat during his lifetime. Now he and other "experts" are trying to make the most of the name of the deceased...

A.Yu. Khabutdinov

Why are crimes committed under religious slogans in different countries? Can the issue of Islamic radicalism in Tajikistan be considered closed? These and other questions were discussed by theologians of Russia, Turkey, Iraq and Lebanon.

“Representatives of various theological schools agree that classical Islam is a religion of peace,” says Farid Salman, one of the organizers of the forum. “Islam cannot call for the destruction of another person just because he is an adherent of a different religious tradition, belongs to a different nationality, social class.”

Be on the lookout

Farid hazrat, it is assumed that, following Kazan, such disputes will be organized by cities around the world. Why did the first one take place with us?

Since ancient times, Kazan has been the abode of the world, where there is harmony between different nationalities and religious traditions. People from different theological schools gather here and freely discuss problems without imposing their points of view on each other.

Mufti Farid Salman (Khaidarov). Born in 1969 in Kazan. Graduated from the Faculty of History of KSU. Studied in Lebanon, Syria. Head of the Ulema Council of the All-Russian Muftiate, Director of the Center for Research on the Holy Quran and the Most Pure Sunnah of the Republic of Tatarstan. Author of a number of works on theology and theology.

Is the problem of religious extremism relevant for Tatarstan? In 2012, the then Mufti of the Republic of Tatarstan I. Fayzov was wounded, the theologian V. Yakupov was killed.

I hope that the tragedy of 2012 will not be repeated in our country. I agree with the assessment of the Mufti of the Republic of Tatarstan, Kamil Hazrat Samigullin, that the problem of terrorism in Tatarstan is less relevant today than in other regions. But we must be vigilant. I urge law enforcement agencies to keep the situation under control.

- Why do many theologians see the origins of radicalism in the misinterpretation of the Koran?

In Arabic, one word, depending on the context, can carry a completely different meaning. In addition, Quran interpreters must learn at least 20 disciplines, the easiest of which is Arabic poetry. It is similar in lexical content to the Quraish dialect of the Arabic language of the Meccan era, in which the Qur'an was revealed. This is just one of the auxiliary areas of knowledge for comprehending the essence of Qur'anic truths. In total, there are about 300 of them. Because of this, conscientious interpreters are not always found. Often the Qur'an is translated either by atheists or by those who do not follow the prophetic tradition. If the Orthodox have a synodal translation of the Holy Scriptures, a certain standard, then the canonical text of the Koran in Russian has not yet been created.

The Spiritual Muslim Board of the Republic of Tatarstan is working on the translation of the Koran into Russian. You are the author of one of the translations of the Qur'an into Tatar. What expertise is needed for such texts?

In my opinion, only the SAM RT has sufficient potential to lead the process of preparing a canonical text of meanings. On the whole, there are more than 90 Spiritual Boards of Muslims in Russia. I think that in order to evaluate the canonical version of the translation of the Koran into Russian, an advisory commission can be formed from representatives of different DUM, various theological trends, and independent experts. The verified translation can then also be agreed with the entire community of Muslim scholars in Russia.

"Benefactors"

You studied in Syria. The mufti of this country was your mentor. What, in your opinion, are the reasons for the crisis that broke out there?

- At one time, the authorities of this country could not pay due attention to the propaganda of "religious" ideologies alien to the Syrians. There are objective reasons for this. This is both the conflict in the Middle East and the geopolitical games around it. Syria, a multi-confessional, multi-ethnic country, was forced to become an arena of confrontation between various heretical movements. Like Syria, Russia has its own unique Muslim heritage, a culture that needs to be protected. Do not indulge in momentary geopolitical sympathy, do not open the gates to dubious lecturers. Taking advantage of the difficulties of the Syrian educational centers, various "benefactors" generously provided them with large financial resources.

Of course, not just like that. In return, they received the right to teach from their textbooks, adjust programs ...

- In Russia, they want to tighten control over foreign financial assistance to various religious organizations.

I think Russia itself is able to support the Muslim community. The principle of separation of religion from the state does not mean that Russian spiritual educational centers in search of funding should seek help from foreign states where the principle of separation of religion from the state does not apply. Of course, this is not a call for the separation of Russian Muslims from the rest of the Ummah.

reason with the crowd

- In Syria, playing the religious card, they seek to overthrow the government. Does Islam allow it?

- The history of Islam knows examples of how among the population there were those who tried to forcefully change the nature of the existing government, wanting to illegally take power themselves. But the basic principle of Islam in relation to power is its sacredness. Consequently, a person who encroaches on power rebels against God himself, his power on earth. Anarchy, lack of order in society and in the soul are ungodly.

- Can a priest stop the bloodshed?

The clergy cannot be the inspirer of clashes, but it can be a mediator in resolving the conflict situation that has arisen. There have been many such cases in history. One of the greatest theologians of the Middle Ages, Imam al-Ghazali, once prevented a clash between Shiites and Sunnis. The Shiites decided to attack the Sunnis because they were allegedly to blame for the death of the Prophet's grandson, and Imam al-Ghazali managed to stop the evil with his heartfelt word. People listened to him, because everyone, regardless of nationality, religion, in the soul has a concept of natural nature, which is alien to violence.

Farid hazrat Salman (Khaidarov Farid Adibovich) was born in 1969, in Kazan, Tatars.
After graduating from high school in 1986, he entered the Faculty of History of the Kazan

State University (KSU), which he graduated with honors in 1991.
In 1986-1988 worked in the archaeographic laboratory of KSU, as well as in the State Archive of Tatarstan - Tatar department).

During the celebration of the 1100th anniversary of the adoption of Islam in Russia, organized by DUMES, he was an interpreter for the delegations of Iraq, Kuwait and Syria.

He worked as a senior teacher in the madrasah at the Azimov mosque, the madrasah of the Nur Islam and Al-Marjani mosques in Kazan, taught at the Al-Fatykh Islamic University (Kazan).

He studied in Lebanon, in Syria, completed advanced training courses at the Islamic University of Abun-Nur (Damascus), was initiated as a student of the venerable Sheikh Ahmed Keftaro, the now deceased Mufti of Syria.

Fluent in Arabic. Translates from English, Persian, Turkish and Ottoman languages.

Graduated from the Kazan Madrasah. 1000th anniversary of Islam.

He has been in a spiritual position since 1991 - then he was appointed head of the international department of the Mukhtasibat Administration of Tatarstan.

In 1992, he was appointed to the position of Deputy Mufti of the Tatarstan Spiritual Muslim Board - head of the international department, then imam-khatib of the mosque on Sennaya Square (Kazan);

In 1997, the Supreme Mufti, Chairman of the Central Muslim Spiritual Directorate of Russia, T. Tadzhuddin, conferred the spiritual dignity (for life) of the Mufti.

The track record of Mufti F. Salman:
1. imam-hatib of the Al-Marjani Cathedral Mosque in 1995-1997.
2. Deputy mukhtasib of the city of Kazan in 1996-1997.
3. imam-hatib of the Bulgar mosque in 1997-2000
4. Mufti of Tatarstan (as part of the Central Muslim Spiritual Directorate) in 1997-2001
5. Head of the International Department of the Mukhtasibat Board of Muslims of the Republic of Tatarstan,
6. Chairman of the Theological Commission of the Spiritual Administration of Muslims of the Republic of Tatarstan (DUMRT),
7. Mufti of the Yamalo-Nenets Autonomous District (TsDUM of Russia).
8. Deputy Chief Mufti of the Central Spiritual Muslim Board for information work
9. Deputy Grand Mufti, head of the Ulema Council.
10. head of the Moscow office of the Central Spiritual Directorate of Music of Russia.
11. Representative of the Central Muslim Spiritual Directorate of Russia on joint government commissions on public and confessional issues.
12. Represented TsDUM in the Interreligious Council of Russia.

Mufti Farid Salman took part in international conferences on Islamic issues in London, Damascus, Amman, Baghdad, Cairo, Istanbul, New York, Baku, Kuala Lumpur, Jakarta, Delhi.

As part of the delegation of the Central Spiritual Muslim Board, he traveled to Syria, Lebanon, Egypt, Turkey, Iraq, Qatar, Great Britain, Morocco, etc.
He is the author of a number of works on theology and theology.

Below are the main scientific and theological works.
1. Translation of the meanings of the Holy Quran into the Tatar language.
2. Textbook on reading the Holy Quran, in the Tatar language.
3. Interpretation of the week of the Holy Quran in the Tatar language (“һәftiyak Sharif tаfsire”).
4. Interpretation of the "Opening" Surah of the Holy Book "Al-Fatiha". The book is called "The Spirit of the Quran" in Russian.
5. Textbook on the basics of Belief and reading the Holy Quran, in Russian.
6. Comments on the "Collection of Fine Words", in Russian.
7. Collection of the annual calendar in the Tatar language, since 2000

These works have received high recognition and appreciation of the Tatar people, are distributed in Tatarstan, Russia, as a whole, as well as in the CIS countries and in a number of other states.

The work of Mufti F. Salman “The Interpretation of the “Opening” Sura of the Holy Book “Al-Fatiha” received high recognition from the Orthodox and Jewish clergy of Russia for the spirit of tolerance that permeates this interpretation.

In 2007, a new milestone in the publishing business begins - the mufti and associates create the Publishing House “ESMA” (Esma al-Husna, the Most Beautiful Names of the Almighty) and since that time the works of the hazrat have been published in this publishing house.

At present, Mufti F. Salman is the director of the Center for Research on the Holy Quran and the Most Pure Sunnah of the Republic of Tatarstan. The mufti also lectures on Muslim topics at the Academy of Management of the Ministry of Internal Affairs of the Russian Federation.

Under the leadership of Mufti F. Salman, a modern interpretation of the Holy Quran called "Tafsir Bolgar" is being prepared for publication, which is designed to strengthen the interest of national youth in the traditional Hanafi sense of Islam for the Tatars.

You can exchange opinions with Mufti Farid Hazrat Salman, read his publications and interviews with the media, and get answers to your questions on the website of the Center for Quran and Sunnah Studies

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