The revival of traditional Islam - the best alternative to religious extremism Resolution of scientific and practical seminar at the

Institute of CIS (Commonwealth of Independent States) countries July 14, 2011, Moscow. / / Institute of the CIS countries. The Resolution of Scientific-practical seminar (July 14, 2011, Moscow, Russia)
At present both in the scientific community and among the political elite of post-Soviet states theres been no unambiguous interpretation of the concept of "traditional Islam" both in a broad sense, and as applied to the CIS countries. This circumstance is skillfully manipulated by certain destructive forces, who take advantage of the ignorance of the general public, in order to "legitimize" the spread of foreign Islamic movements, historically alien to Muslim ethnic groups populating the former Soviet Union, which results in increased conflicts in society and extremism. An example of that is the events of 1990-ies and the beginning of the present century in Russian North Caucasus. At the present time the foci of instability expanded their range and already include the Volga Region, Urals and Central Asia. However, as experience has shown, some security measures to combat them are not enough. It is necessary to make systemic, wide-scale efforts of the entire former Soviet society, and especially the Muslim community, with the use of positive potential inherent in the Islamic doctrine itself, namely that legitimate part of Islamic religious studies called tasawwuf (Sufism). A single and comprehensive set of Islamic theological sciences consists of three categories, namely: - Ilm-ul-kalam or Akida, the science dealing with the explanation of details of doctrine, in accordance with what is said in the Quran and Sunnah - Ilm-ul-fiqh or shariah, the science dealing with the explanation of details of external actions (amal zaahira) in accordance with what is said in the Quran and Sunnah; - Ilm-ul-Ihsan, ilm-ul-ahlak, ilmi-tasawwuf or Sufism, the science dealing with the explanation of details of acts invisible and hidden (-amali baatina) in accordance with what is said in the Quran and Sunnah; And according to this classification, tasawwuf is the science of cognition of the innermost, it is the methods and practices of purifying the soul and spiritual self-perfection of the individual, and a set of practical recommendations for improving the ethics (adab) of their followers. We can say that this is the practice of using an individual approach and at the same time socially oriented, aimed at spiritual development of people, the development of a harmonious personality, and improving the moral climate in society in general, eliminating the causes of radicalism and extremism in human behavior. In the Qur'an (26:89) the attention is paid to the particular situation in the Day of Judgement in relation to those who appear before the Almighty, "with immaculate and pure heart" Tasawwuf is an extensive section of Muslim knowledge namely about how to achieve such a state and then preserve it to appear on the Day of Judgement before Allah with immaculate and pure heart. Withdrawal of tasawwuf out of legitimate theological disciplines and this is exactly what was done in the near past by the aforementioned destructive forces and foreign Islamic movements alien to our traditions, is like the separation of soul from the body, which converts Muslim religion from the religion as such to a set of formal rituals and dogma, and transforms Muslims from the people submitted to God into obedient tools of all kinds of destructive forces. In the Muslim regions of the former Soviet Union the tasawwuf has

been a part of a centuries-long tradition and the potential of this theological science in the past was typically used for educational purposes. Successful examples of the use of traditional Islam in the fight against extremism in the CIS countries are available, including in Russia's North Caucasus, notably in the Chechen Republic, where the leadership of that region of the Russian Federation in the person of Ramzan Kadyrov involves the powerful mobilizing potential of the Sufi Islam traditional of this region and has made it possible, despite some of the costs, to actually negate Islamic radicalism and expel alien extremist crowds from its territory. In this regard, for the post-Soviet countries at the present stage in the context of a viable alternative to extremism it is now quite a relevant issue to address, i.e. the "selection" of those Sufi movements (tariqahs), which would fit perfectly in the post-Soviet society in a particular given region. It is very important because there is a considerable number of false and pseudoSufi movements, which can in no way contribute to harmony in any society. It should be recognized that in Sufi Islam, there are "Tariqas" which are not in harmony with Islamic law, and their infiltration into the post-Soviet society can not promote harmony either. There must be undertaken a careful and thorough approach to the Sufi movements, which are overly politicized, although Shariah compliant. In other words it is necessary to apply a well-balanced and integrated approach whose implementation could be effectively attended primarily and first of all by spiritual management bodies in close cooperation and contact with both the expert community and law enforcement agencies. To date the Institute of CIS countries has conducted a research examining one of the movements of "Naqshbandiyya-Mudzhadidiyya" tariqah headed by Sheikh Maulana Zulfikar Akhmad from Pakistan. The accumulated data on a wide range of activity of this structure has now allowed to start using its positive potential as a viable alternative to religious extremism. This is contributed to by such a distinguishing feature of this Tariqah as "rigid" adherence to Islamic canons according to the world famous Islamic Deobandi School (named after the world famous University of Dar-ul-Ulum Deoband in India). In this regard, even the so-called Salafis (Wahhabis) can not present to Deoband school followers any "substantiated" claims on most controversial issues of Islam. This creates the objective prerequisites for a possible "positive" ideological transformation of potential extremists and move them into the "bosom" of traditional Islam. Numerous practical examples of such transformations did and still do take place in Russia and abroad. The conducted scientific and practical workshop was a first step, pursuing the goal of analyzing and discussing the possibility of using the positive potential of "traditional Islam" as a viable alternative to religious extremism based on the example of the specific practice of one of "Naqshbandiyya-Mudzhadidiyya" Sufi tariqah movements widespread for centuries in the former Soviet Union until the 1930-ies. Having heard and discussed reports of the Deputy Director of the Institute of CIS countries Mr. I.F. Safargaleev (Http://www.materik.ru/rubric/detail.php?ID=13209), Sheikh Ravil Tajuddin Naqshbandi, the imam of Moscows Arab community Sheikh Mashhadi, the workshop participants, among them a member of the Ulama Council of All-Russian Muftiyyat (RAIS), Sheikh Sultan -Hazrat Mahmudov, the representative of Trans-boundary Cooperation Association in Central Asia and Caucasus Mr. M.I. Chernov, imam of a mosque in Moscows district of Otradnoe Sheikh Mahmud Hazrat Velitov, director of the regional branch of the Institute of CIS countries in Bishkek Mr. A.A. Saliev, experts of department for Ukraine of the Institute of CIS countries Messrs.V.G. Goydenko and V.V. Solonetsky, expert of department for

Caucasus of the Institute of CIS countries Mr. E.Z. Khagba, Sheikh Maulana Abdullah from Tajikistan, representatives of Tatar, Chechen, Nogai, Kyrgyz, Tajik and Uzbek communities have made the following conclusions: - In general, tasawwuf (Sufism), as traditional and full-fledged Muslim theological science, has a significant positive potential in terms of "ideological" opposition to religious extremism; - it is required to make additional research efforts by the expert community to conduct a study of the concept of "traditional Islam" and to explore specific practices of Sufi schools in their efforts to combat human passions and vices including the inclination to extremism. As part of these efforts, it is essential to more fully acquaint the public in post-Soviet states with experience and the activities of Sheikh Maulana Zulfiqar Ahmad Nakshbandi-Mudzhaddedi and spiritual selfpurification method, which he practices; - It is expedient to hold a scientific conference in the nearest future on the subject of this workshop, involving a wider range of experts, official and unofficial Muslim leaders from near and far abroad. The participants of the workshop called for: - Public authorities of CIS member states in order to organize an effective response to religious extremism, to pay close attention to issues related to the revival of traditional Islam; - CIS Executive Committee, the Secretariats of the Shanghai Organization for Cooperation and the Collective Security Treaty Organization, CIS Antiterrorism Center, the Security Councils of the CIS countries, the National Anti-Terrorist Committee (NAC) on the basis of comprehensive analysis and expert advice to aim at developing effective measures to support the traditional Islam in "Muslim enclaves," of the former Soviet Union; - The Muslim community represented by leaderships of spiritual departments, scientific and expert community in coordination with the analytical structures of law enforcement agencies of CIS countries to conduct comprehensive studies, on which to make recommendations to public authorities of particular post-Soviet states to adopt effective measures for the revival of traditional Islam as the best alternative to religious extremism. 07/20/2011. Source - Institute of CIS Countries Permanent address - http://www.centrasia.ru/newsA.php?st=1311231060