Din va magyishat 1910. No. 2.

 Din va magyishat 1910. No. 2.

Assalamu alaikum wa rahmatullahi wa barakatuh. At the beginning of the last century, for conservatives, the magazine "Din va magyishat" was not just a mouthpiece for the ideas of Kadimism, at the same time, this organ was a good reference book, which was at hand for many imams of that time. Some questions are still relevant. The structure of the journal has remained unchanged for many years. At the beginning of the magazine, readers' questions were printed and answered. Such a priority in the list of articles spoke of the respectful attitude of the editors towards their readers.

In the second issue for 1910, the first question was about death during childbirth. the question concerned the obligatory full ablution of the child before the funeral. Cases of death of children unfortunately happen, in the last century there were probably more of them. Unfortunately, statistics are almost non-existent. Because this question is simply not studied. The author answers this question unequivocally yes, and refers the reader to a book on Sharia.

The next question concerned a Muslim who was late for the collective prayer. These rules are, of course, specified in books on Sharia, but some cases are specific. This issue deals with the issue that concerned the moment when the Imam performed Sajdah Sahu. A very interesting question. However, today, as I have already noted in other posts, we do not know, or rather do not want to follow the elementary rules. Therefore, the study of Sharia is our duty and may Allah Almighty accept our prayers.

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Дин ва магышат 1910 год, номер 1. Краткий обзор некоторых статей..

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Мөхаррам ае

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Ял коне!

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Базар көне

Базар көне

Ял коне. Адабы посещения мечети.

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Адабы посешения мечети.

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изге җомга бәйрәме белән!

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Tatarstan - island of Russia?! (note of 2009)

Recently, a friend of mine said that from satiety, life in our republic sees everything in a black light.  I don't have a single positive thought.  Everything I am talking about in one way or another criticizes the current socio-political situation in the republic.  Honestly, I'm not criticizing, I'm just voicing what I know about.  I believe my sources and sometimes even have documentary evidence of my opinion in my hands.  the fact that people of the pro-Tatarstan orientation do not like it, I also understand.  but on the other hand, I cannot understand why, with such a super-democratic system, which we like to talk about, they don’t like dissent.  is it a disease of local democrats or symptoms of non-democracy.

 For example, the last elections, in which the local PERs unconditionally "won".  Tell me how you can make 80% turnout when more than half of the population lives in cities.  In cities, no more than 60% of the population vote.  This is no more than 60% for any arithmetic operation.  Even with a 100 percent village vote.  I have not been on the list of voters since I received my passport.  This time I just didn't go to the polls.  Decided not to go to this "civil society" comedy at all anymore.

 "Blind Mathematician"

Clowns in chapan and turban

Clowns in chapan and turban

 In our republic there is a wonderful newspaper "ZP", where everything that is not published anywhere is printed here.  It attracts articles and speeches by representatives of our so-called clergy.  Take, for example, an article by Farid Salman.  Intellectual exposure of the activities of V. Yakupov.  Yes, I agree.  That in the early 90s it was V. Yakupov who began to print the literature that is now called extremist.  But who then knew what kind of literature.  It was printed not only, it was printed in Moscow and St. Petersburg and Grozny and Dagestan, etc.  Another thing is that V. Yakupov printed not only this literature, but also other literature translated from Arabic, English and Tatar.  And how many books of our scientists, historians, philologists, philosophers and political scientists.  It's hard to count.  Our intelligentsia is indebted to V. Yakupov.  Not a single mullah, including Farid Salman, has published so much literature.  The fact that the muftiate is going on is the fault not only of V. Yakupov, but above all of all the mullahs who understand this and do nothing.

 Another funny scribble is the appeal of the Zakamsky pseudo-Muslim clergy.  The general line of the letter is V. Yakupov's accusation of the methods of the Inquisition.  Apparently, these figures have forgotten that their owners from Saudi Arabia not only burn books, but also wiped monuments of architecture from the face of the earth.  And during the Hajj, people were beaten with sticks during the performance of giybadat.  I am already silent about the massacre during the capture of Mecca.  The reason for this was dissent.  When it is necessary to beat strangers, then this is within the framework of the law and Sharia.  And how to burn the books of their scientists is already fascism and the Inquisition.  And the funny thing is that the well-known Mrs. Bayramova is the main expert.

New age in Tatarstan (2008)

We all remember and know about the ban on a number of book publications that were classified as extremist.  And we remember very well the statement of the first deputy of the Spiritual Muslim Board of the Republic of Tatarstan, Valiulla Yakupov, about the advice to burn books of similar content.  The provocation on his part was a success, the entire so-called progressive Mullin and intelligentsia community unanimously accused him of following fascist examples.  In fact, the examples are not only fascist, but rather medieval.  And religion, for the most part, was formed as a systemic whole in this era.  And the most interesting thing is that according to Sharia it is recommended to burn books where there is the name of Allah.  By the way, proceeding from the fact not to desecrate the sacred records.  In this case, speech is generally practically prohibited in our country for the distribution of literature, which, not according to the court, but according to expert assessments, is considered extremist.  Moreover, the organizations that printed this literature are considered extremist.  Why such agility in protecting extremists, in fact, from statements of that kind.  Yes, very simple.  Everyone who participates in criticism, except for this literature, did not read anything else in Russian.  In fact, they are the very ones with whom our valiant power structures are fighting.  But unfortunately they fight slowly and reluctantly.

 By the way, the same Valiulla at one time also produced and distributed similar literature.  It was in the distant 90s, when there was no other literature.  Now it is far from the 90s and there is alternative literature, but no, that one is better.  She after all on sponsor's money and for big money.  And most importantly, when you find out the price of the issue, you begin to understand why the power structures are on good terms with this community and why the power structures are inert.  everything is just money and nothing personal.  Yes, I understand that going too far with regard to literature is more expensive for yourself.  And few people read this literature.  Recruitment or agitation or dagvat goes through personal communication, and not through literature, and it is useless to put censors here.  The decision to prohibit only distribution does not solve the problem either.  But if this decision exists, it is already a law, and whoever does not want to comply with the law is a criminal.  Law is law.  And to burn or not to burn is just an excuse to remove the objectionable who does not go along with ...... in step.

Ахмед Канлыдэри о татарских мусульманских реформаторах (отрывок)

Глава I

РЕЛИГИОЗНАЯ ИДЕОЛОГИЯ И ИДЕНТИЧНОСТЬ

1. Политика царизма в отношении казанских татар.

С девятнадцатого века исламские общества сталкиваются с проблемами примирения модернизации с традицией. Одно из этих модернизационных усилий, татарское реформаторское движение девятнадцатого века, имеет параллели в других местах современной истории мусульманского мира, но оно имеет отличительные черты, которые делают его достойным отдельного изучения. В результате воздействия Запада, господства России и осознания реформистского брожения, охватившего исламский мир XIX века, казанско-татарское реформаторское движение приобрело особый характер, подверженный различным влияниям.

Совершенно особое местонахождение татар и их длительное взаимодействие с христианской державой, Россией, придавали отчетливую характеристику татарскому исламскому реформаторскому движению. Поэтому данное исследование следует начать с обзора того исторического и социального фона, из которого татарский реформизм черпал свое существование.

Происхождение казанских татар восходит к тюркоязычным булгарам, появившимся в Поволжье в VII в. н.э. Эти булгары образовали государство в IX в., приняли ислам в 922 г. начало 1200-х годов. Однако местное население тюркизировало монголов-завоевателей, которые основали империю Золотой Орды. Более того, булгары, объединившись с кыпчаками, пришедшими в регион из Средней Азии в XIII веке, продвинулись дальше на север и запад в XIV-XV веках и тюркизировали финские племена региона. Сама Золотая Орда распалась на Казанское, Астраханское, Крымское, Сибирское и Ногайскую Орду.

Первые контакты татар с русскими произошли во времена волжских булгар, которые в основном были оседлыми и занимались торговлей и земледелием. Один ученый охарактеризовал эти отношения как в основном мирные. Эти добрососедские отношения продолжались, но со временем превратились в идеологическую борьбу между русскими-христианами и татарами-мусульманами в период

1 Андреас Каппелер, «Царская политика в отношении мусульман Российской империи», в книге «Возрождение мусульманских общин: исторические взгляды на национальность, политику и оппозицию в бывшем Советском Союзе и Югославии», изд. Эдвард Олворт, перевод с немецкого и французского Кэролайн Сойер (Дарем: Duke University Press, 1994), 142.

История тюрков

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