The meeting of the Supreme Mufti of Russia Talgat Tajuddin with the King of Bahrain Hamad bin Isa Al Khalifa

In the Sahir palace in the capital of the Kingdom of Bahrain, Manama, during the official visit of the head of the Russian Ummah, His Majesty King Hamad bin Isa Al Khalifa met with the Chairman of the Central Spiritual Administration of Muslims of Russia, the Supreme Mufti Sheikh ul-Islam Talgat Safa Tajuddin.
Show in full ... The conversation was also attended by the Crown Prince of the Kingdom of Bahrain, Salman ibn Hamad Al Khalifa, the head of the Central Administration of the Central Duma of Russia, the chairman of the Regional Spiritual Administration of Muslims of the Republic of Bashkortostan, Mufti Muhammad Tajuddinov, chairman of the Regional Spiritual Administration of Muslims of the Chelyabinsk and Kurgan Regions, Mufti Rinat Raev.

The head of the Russian ummah conveyed to His Majesty a greeting and good wishes from the President of Russia Vladimir Vladimirovich Putin to the people of the Kingdom of Bahrain. King Hamad during the meeting noted the depth of relations between the two countries and the high level of cooperation in various fields, especially in the field of civilized communication and cultural exchange. The monarch appreciated the role of the President of Russia and his activities to strengthen these ties. His Majesty also expressed gratitude to the Supreme Mufti for his efforts to maintain a humanitarian dialogue and the dissemination of genuine Islamic concepts that reflect the true image of a religion that calls for love and tolerance and rejects terrorism and extremism in all its forms. King Hamad noted with satisfaction the progress in cooperation between the Supreme Council for Islamic Affairs of Bahrain and the Central House of Duma of Russia. His Majesty proudly spoke of the great freedom the Kingdom has in carrying out religious practices, stressing that Bahrain throughout its history has been an example of tolerance, peaceful coexistence of all cultures, religions and faiths.

In turn, Talgat Safa Tajuddin thanked for the warm welcome and generous hospitality during the visit of the delegation of TsDUM of Russia to the Kingdom of Bahrain. Sheikh-ul-Islam praised His Majesty's significant contribution to the development of Islamic sciences, his concern for the preservation and distribution of the Holy Quran. The Supreme Mufti noted the relevance and importance of the King’s initiatives to instill the principles of moderation and tolerance, so that the people of Bahrain live in an atmosphere of peace and love, in the spirit of a single family. At the end of the meeting, Talgat Safa Tajuddin presented King Hamad with a book on the history of the Central House of Artists of Russia and the skillful work of the Zlatoust gunsmiths.

Essay Biography

I bring to your attention an abridged version of my essay on the Supreme Mufti, Chairman of the Central Spiritual Administration of Muslims of Russia Talgat Tajuddin from the book “Sergey Sinenko Muslim Spiritual Assembly” (Ufa, 2009).

... Religious figures on their family tree, as Rashida Khanum, the mother of the Supreme Mufti Talgat Tajuddin, said, were both on her side and on the branch of her husband Minsafa, and among the ancestors on the maternal side there was even a Sufi sheikh. The name of the future mufti came from his paternal grandfather, Tajuddin, who was dispossessed and repressed. The family was helped out by the fact that Grandfather Tajuddin turned out to be a good blacksmith - this was what he earned his living from.

Minsef's father drove a truck. Rashid's mother worked at the factory. Their son Talgat studied at the 27th secondary school of Kazan, in the same school where his mother graduated from five grades. He studied diligently and for many years he insisted that after he grew up, he would become an officer. This was understandable: in the post-war period, people in military uniform were treated with special respect ...

A significant influence on the grandson was made by his maternal grandmother Magira. She taught her grandson prayers and Muslim etiquette. “As a boy, I wanted to learn Arabic writing to read the Qur'an in the language of the Prophet Muhammad. Mutavalli of the local mosque supervised my studies, ”Talgat Tajuddin later said. As Rashida Khanum recalled, it wasn’t customary for their family to sit at the dinner table without prayer, they didn’t get up from the table without prayer, they also prayed before going to bed. Muslim holidays were also observed in the family.

The family atmosphere forms a personality. Talgat began to attend the mosque, and on big holidays, along with adults, stayed there for the night. At the request of the ministers of the mosque, he copied literature in Arabic, made translations from books and magazines. After graduating from eight classes, Talgat entered a vocational school - was eager to become independent, and after graduating from it, worked for eight months as a mechanic at a synthetic rubber plant. In the evenings, he continued to read books on Islam and study Oriental languages.

His further fate was largely determined by a spiritual teacher and mentor - a hereditary clergyman, theologian Ahmad Zaki ibn Safiulla al Alishi al Mursavi, who had already graduated from the famous Kizlyau Madrasah before the revolution. He was repressed, and after a sixty-year hiatus, Talgat became his first shakird. At that time, Talgat worked as a cook. He studied for two days, two days in the dining room. Ahmad Zaki knew the Arabic language, spiritual sciences well, sought to convey his theological experience. The knowledge gained from him especially helped Talgat while studying in Egypt.

Theologian Ahmad Zaki ibn Safiulla al Alishi al Mursavi, teacher and spiritual mentor of the Supreme Mufti Talgat Tajuddin

On the second day after Talgat was eighteen, he went to Bukhara, where he enrolled in the famous Muslim training center Mir-Arab. “I was led by a craving for a deep knowledge of religion,” Talgat Tajuddin later recalled. He graduated from the madrasah with honors. After returning to Kazan, he was elected the second imam-khatib of the Kazan Cathedral Mosque "Al Mardjani". Soon he goes to study at the famous and prestigious Islamic University Al-Azhar in Cairo.

Over the years of study, he deepened his knowledge in the field of Muslim sciences. One of his theological writings is “The Revival of the Sciences of Faith” (“Ihya Ulyum ad-Din”) by Muhammad al-Ghazali. The Supreme Mufti often uses certain provisions and ideas of this book in sermons. The thoughts and ideas of Muslim philosopher-reformers of the new era, Muhammad Abdo and Jamal al-Din al-Afghanistan, are also close to him. Talgat Tajuddin, following the ideas of the reformer Muhammad Abdo, believes that modern Islamic thought should not only be based on the opinions of old theologians, but also be updated, and that the age of ijtihad - independent judgment - has not passed yet.

While studying at Al-Azhar, Tajuddin performs his first hajj. Later, he will repeat this pilgrimage several times, leading the delegations of Soviet Muslims. In Mecca and Medina, he meets many prominent Muslim figures, supports cooperation and friendship with them. Talgat Tajuddin is returning from Cairo by an already quite prepared Koranologist, theologian, some of his works are becoming known to scholars of the Muslim world. He is appointed imam-khatib of the Kazan Cathedral Mosque "Al-Mardjani". It takes only two years, and the young and energetic Talgat Tajuddin is elected chairman of the Spiritual Administration of Muslims in Ufa.

In those years, the administration united less than a hundred parishes. Almost all issues of daily work had to be coordinated with the Council for Religious Affairs under the USSR Council of Ministers. “To build a canopy in the mosque, you needed his permission, as well as the Council of Ministers of the republic,” Talgat Tajuddin recalled. “Then I had one single desire - to prepare at least forty imams.” If at the end of the seventies only one shakird from Bashkiria studied at Mir-Arab madrasah, and not one at the Tashkent Islamic Center, then with the advent of Tajuddin the situation began to change little by little. First, two people are sent from Bashkiria to Mir-Arab madrasah, candidates for study in Bukhara are carefully selected, and since 1985, five people have been studying from Bashkiria at Mir-Arab madrasah, one in Libya.

Talgat Tajuddin at the International Ecumenical Congress in Japan. 1982 g.

In these years, the attitude of Islam on the part of the authorities is characterized by duality: since the world is divided into two systems, “reactionary” and “progressive”, respectively, there is “reactionary Islam”, which includes reactionary Islamic regimes, reactionary foreign Muslim clergy, and reactionary parallel Muslim the clergy in the republics of Central Asia, and there is also “progressive Islam” - Muslims of the country of the Soviets, peacekeepers, enlightened clergy. The central and local press readily writes about ecumenism and religious peacemaking, and the conference “Muslims in the struggle for peace” held in Baku in 1986 is widely covered in the press. But in the same year, a resolution was issued by the Politburo of the Central Committee of the CPSU "On Intensifying the Fight against the Influence of Islam." It refers to the republics of Central Asia, Kazakhstan, Azerbaijan, autonomies between the Volga and the Urals and the regions of the North Caucasus, and the fact that party and public organizations in these regions do not attach importance to the fight against religious prejudice.

The picture is impressive: a significant part of young people are infected with prejudice, the intelligentsia gravitates toward religious God-seeking, religious rites have not yet been eliminated, even some of the Communists perform namaz! Having discussed the resolution, the Bashkir regional committee of the party adopts its republican document on intensifying the struggle against religion. It is envisaged that Muslim morality should be criticized not only in newspaper articles (this is enough), but also in fiction. This means that it is necessary to target creative unions — writers, theatrical figures, even architects, and artists to portray something like “Sharia victims” by Nurmukhametov, but on modern life material.

The cemetery is also an “ideologically neglected area of ​​work”. People should be buried by special funeral services according to pre-approved rites of the regional committee, such services are ordered to be created in both cities and villages. Manuals should be prepared for all party cells in the localities, where they should be told how, with the help of what arguments it is necessary to expose the ministers of the Muslim cult and the intelligentsia wandering in the dark. But the decrees no longer mean anything. They cannot stop the process of religion’s slow restoration of their positions, and just two or three years after the start of the so-called “perestroika”, it becomes obvious: with huge losses, mostly irreplaceable, modified and bloodless, Islam was still able to survive the pressure of the totalitarian system by demonstrating the depth of its root system. Although there are few reasons for optimism, it is still obvious - the potential for recovery still remains.

... When we talk about Islam, too strict ordering of thoughts can only hinder. In life this is not. Neither the depth of happiness, nor the depth of suffering fit into the system. If, however, it (the system) is followed, then it may turn out that the thought is by itself, and the soul is by itself, because the deeper we study the phenomenon, the less it can be systematized. Neither Christ, nor Buddha, nor Mohammed sought to put everything in order. There is an ancient parable about man and the devil. One man found a piece of truth. The devil, having heard this, was first upset, but then said: “It's okay, a person will probably try to bring this truth into the system and then the lie will take its toll again”. And so it happened.

Religion is most like a tree growing naturally from the soil. You cannot build a tree. It is possible to assemble a mechanism from individual parts. They build houses out of bricks or logs. What they are building is civilization. Civilization is a vital, but still a mechanism, namely a mechanism that unites people of different cultures and races. No matter how much the gears of civilization are oiled, it’s all the same - a mechanical rattle is heard through the rumble of its motors. The weak civilization grinds and crushes. Religion grows itself like a tree. It is like breathing, which the dead warm the living. These are the stones that old people lay in the foundation of a new building to become props to the frivolity of the young.

Representatives of the highest Muslim clergy in front of the building of the Central Spiritual Administration of Muslims in Ufa. 1980 photo

Mid eighties. The vector itself along which the country moves has changed. The armored train turned in the opposite direction, begins to accelerate, albeit on the same political track. During these years, with the direct participation of the Muslim Spiritual Administration, the restoration of religious life in the subordinate district begins: mosques are opened in the Volga region and Siberia (in Volgograd, Saratov, near Kazan, Tobolsk and Tyumen), reconstruction of the cathedral mosque in Moscow begins. The inner life of Muslim communities is changing, they all receive the status of legal entities and economic independence. New commercial organizations also help parishes.

“The market will not pass us,” says Talgat Tajuddin. - And moral education also requires money. There are five pillars of Islam. The first three are faith in the Almighty, prayer, fasting. And on the last two: zakat - giving alms, and Hajj - pilgrimage, you need money. Moreover, their Muslim must earn by his own labor. And here is not only the economic side.

At all times, temples were placed near bazaars. And about the bazaar, the Prophet said that the shaitan is often there.

If there is a temple nearby, a person will be able to cleanse himself, remember God. Faith is not only the rites that you perform. And worship is not only a visit to a mosque. The dignity of the faithful to the Almighty is only one tenth in prayers, and nine tenths in labor, in service to the Fatherland. If you went out to work in order to feed yourself and your children, to help your elderly parents, you are on the path of Allah. But if you went out only to achieve wealth and be extolled among people, you are on the path of shaitan. "

In conditions of unprecedented freedom of religion of the post-Soviet period, Russian Islam, according to external indicators, is on the rise. The number of restored, newly built and under construction mosques, religious organizations, print media and educational institutions is growing. The number of enthusiastic national and religious revivalists, worshipers, students, and Hajj people is increasing. Abundant are those who write about Islam and the Islamic way of life, who interpret and translate the Qur'an.

Biography of Talgat Tajuddin

Talgat Safa Tajuddin was born on October 12, 1948 in Kazan Tatarskaya in a family of workers. In 1973 he graduated with honors from the Mir-Arab Bukhara Theological College in Uzbekistan, and studied at the Al-Marjani Cathedral Mosque in Kazan. In 1978, he graduated from Cairo Theological University Al-Azhar (one of the leading Muslim religious institutions in the world).

From 1978 to 1980 he was the first imat-khatib (primate in collective prayers) of the Kazan Cathedral Mosque. In 1980-1992, he was mufti and chairman of the Spiritual Administration of Muslims of the European part of the USSR and Siberia (DUMES), re-elected in 1990. The title of Sheikh-ul-Islam (the highest official in the country on Islamic issues) has been since 1990.In 1992, after the transformation of DUMES into the Central Spiritual Administration of Muslims of Russia and the European CIS Countries (CDUM), Tajuddin became the Supreme Mufti, chairman of the department. In 1995, he was re-elected and held office to date. Since 2000, TsDUM has been renamed the Central Spiritual Administration of Muslims of Russia.

Tajuddin was awarded the Order of Friendship (1998), the Order of Honor (2008), "For Merit to the Fatherland" IV degree (2013), as well as the orders of the Russian Orthodox Church: Glory and Honor II degree (2013) and St. Blessed Prince Daniel of Moscow II degree .

Tajuddin has five children: two daughters and three sons.

Biography of Camille Samigullin

Camille Samigullin was born on March 22, 1985 in Mari El. He began to go to the mosque at the age of 11, while studying at a secondary school, he studied at the Muhammadiya Madrasah in Kazan. In 2003 he graduated from the North Caucasus Islamic University (Makhachkala, Dagestan). In 2007 - a madrasah at the Ismail-Asha mosque in Istanbul (Turkey), he received ijazu (certificate of the possibility of teaching Sharia).

In 2013, Samigullin graduated from the Russian Islamic Institute in Kazan. On March 6, he became the acting mufti of the Republic of Tatarstan (after the resignation of Ildus Fayzov).

Since April 17, 2013 Samigullin took the post of chairman of the TUM of the RT, and became the youngest mufti in the history of Tatarstan.

You need to rush only in three cases. If you fast, and the sun has set, hurry to talk, eat. If someone has left this world, hurry to bury him, to bring to the earth. If there is a widow - quickly give her in marriage ...

Hajj is obligatory for those who have wealth and who have performed cleansing zakat - giving alms to the poor, loved ones, orphans, everyone who needs it. Then he can think of the Hajj, which should be performed only once in a lifetime, and cleansing alms in the amount of the fortieth part of the income should be distributed every year.

Some perform the hajj up to a dozen times. There is no sense from this, only an extra crowding. Rather than spending money on the second and fifth trips, it is preferable before God to give them to orphanages, to old people, relatives and friends who cannot fly to Mecca and cannot go to their native village to bury a relative.

From this already the crowds could be less. Yes, and the residents of the host country themselves would not hurt to settle down, they annually make up a third of all participants in the Hajj ... At the same time, no one in the Muslim world makes a catastrophe of this accident - much more people die in automobile accidents in Russia alone. And if a person died during the performance of the Hajj, then he himself and all his relatives consider it to be happiness. If he robbed a bank, killed people in a war - this death would be a tragedy. And so he returned to Eternity on the way to God and his place in paradise ... "

The renewed traditions of the Hajj reflected the inconsistency and complexity of the situation: over the course of seventy years, the collective traditions, beliefs and customs associated with the Hajj have been erased from the collective memory, the overwhelming majority of pilgrims had very modest ideas about not only the symbolic, but also the ritual side of the Hajj, only repeating the actions of the group leader, but people tried to get to Mecca and Medina in any way. Local philanthropists helped, sometimes the hajj takes place with the assistance of government agencies that provided low-cost flights and provided pilgrims with domestic travel.

New features have appeared. Among the pilgrims there were many Muslim women, most were accompanied by a husband, father, brother or adult son, but some traveled on their own. If in the past people of mature and older age usually went on pilgrimage, now there are more young Muslims among the pilgrims. In the late 1990s, the number of pilgrims reaches seventeen thousand a year. This is the level of pre-revolutionary years.

One more feature is revealed - foreign sponsors, in addition to the desire to help, are actively fighting for spiritual influence on Russian Muslims. The consequences will be felt later, but there is not much left to wait.

And one more, unpleasant. With the shortage of goods that exists, the hajj for some becomes a cost-effective measure. Going on a hajj at the expense of foreign philanthropists, they return loaded with bales of clothes and shoes. These abuses cause the legitimate indignation of believers and even unrest ...

Religious literature has been lacking for decades. Now the opportunity has appeared to satisfy, finally, the printed hunger. Duplication of the Qur'an brings good income; it is published by both private and state publishing houses, including even such specialized as “Physical education and sport”. Even the journal “Dawn of the East” prints a translation of the Qur'an over twelve issues of 1990, thus guaranteeing itself a huge number of subscribers.

In the five years from 1986 to 1991, thirteen reprints of the translation of the holy book are published in Moscow, Dushanbe, Baku and Tashkent. Most often, translations made by I.Yu. Krachkovsky and G.S. Sablukov. The Chechen publishing house publishes the text of Krachkovsky's translation without indicating the name of the translator. At the same time, new translations of the Koran are being made, based on the Muslim tradition, among them the translation of V.M. Gunpowder and anonymous translation of the Muslim movement "Ahmadiya."

The Islamic centers of Turkey, Saudi Arabia, Iran and Pakistan, operating in Russia and the CIS countries, finance programs for translating the Koran into the languages ​​of the peoples of the Caucasus and Central Asia, and publishing special teaching aids.

For free distribution among believers, hundreds of thousands of copies of the Koran in Arabic are imported into Russia. In 1993, the Ufa publishing house Kitap published the full text of the Koran in Bashkir and Arabic based on a translation from Arabic into Bashkir by Dan Kinelsky.

Holding anniversary celebrations on the occasion of the adoption of Islam by the peoples of the Volga region and the bicentennial of the Spiritual Administration, the convening of the V Congress of Muslims of Russia and the official resumption of the Hajj to Muslim shrines became a turning point, indicating a radical improvement in the relationship of Islamic communities with state institutions of power. At that time, the Spiritual Administration of Muslims became a co-founder of the Bulgar newspaper. The society of the Ufa Muslim intelligentsia publishes the Imandashlar magazine. Under the Bashkir Spiritual Administration of Muslims, a cultural center “Dagvat” appears, which publishes the newspaper “Islam and Society”. At the request of DUMES, the Government of the Republic of Bashkortostan declares the days of Muslim religious holidays of Uraza Bairam and Kurban Bairam as non-working days.

At the same time, from 1989 or 1990, perhaps, with the adoption by the Russian Supreme Council of a declaration of sovereignty, or maybe earlier, an ominous word rolled around the country - decay.

Increasingly, in conversations, newspapers, and then from the high leadership from the television box, they heard all the diagnosis - decay. The tragic music of disintegration arose first with the aching sound of disaster in Karabakh and expanded without calming down. Having divided into national countries, they didn’t calm down, but divided further, becoming hardened, into tribes and clans, big and small juses, fraternities, districts, cities and streets, the province and the capital, into central and suburban, young and old, with education and without, rich and poor.

The breakdown of the Soviet Union and the ensuing parade of sovereignty hurt everyone. 1992 was a year of ferment and discord for the Muslim clergy.

Unexpected processes began in certain regions and republics, where they began to talk about the need to create independent spiritual Muslim administrations. Young imams of the Volga region, Siberia, and some central regions of the country proposed disaggregating the Spiritual Administration in Ufa, making it a focal point with minimal administrative functions and an administrative apparatus, and the national religious organizations of Tatarstan persistently demanded to transfer the muftiate to Kazan.

The collapse of the Soviet Union called into question the very name of the Spiritual Administration of Muslims in the European part of the USSR and Siberia. Previously, a single space was cut by new state borders, contacts with Central Asian co-religionists were lost, where the Central Asian Spiritual Administration of Muslims collapsed, and after this a situation of political instability and bloody strife arose. This deprived Russian Muslims of access to the two most authoritative educational centers at that time - the Tashkent Islamic Institute and the Mir-Arab madrasah in Bukhara.

The processes accompanied by the fall of the Iron Curtain led to the beginning of a dialogue between Russian Muslims and their co-religionists abroad. During this period, the circle of international contacts of the Spiritual Administration significantly expanded. Various organizations from Arab countries have themselves offered funding for educational and publishing projects. In 1992, agreements were concluded with them, which, it seems, can solve the long-accumulated problems.

However, it soon becomes clear - the foreign centers that offered their help are ready to provide it only on clearly agreed conditions, insisting, in particular, that not newly Russian, but foreign teachers professing Wahhabism, a kind of Muslim Protestantism, and others, should teach Islam in the newly opened schools. areas of Islam, significantly different from those long widespread in Russia.

Under these conditions, Talgat Tajuddin immediately breaks agreements with charitable, and, in fact, Wahhabi organizations that redirect funds to organizations and individuals who agree to any conditions.

It turns out that isolation from the rest of the Muslim world led to the idea that foreign ideas among the population of the Volga region, the South Urals and Central Asia are strongly idealized - some Soviet Muslims have the impression that any Arab is almost a prophet and a messenger. A little childish, but quite sincere charm with unexpectedly opened opportunities played a cruel joke with us.

This idealization led to the fact that the Russians were the injured party. Taking advantage of openness, one of the first to fill the spiritual vacuum, missionaries from the Gulf countries moved. The collapse of the Soviet Union made the penetration of Wahhabi missionaries into Russia almost unimpeded. In some regions, the official authorities could not, but somewhere did not want to prevent this.

For a long time, until the domestic special services came to their senses, the Spiritual Administration in Ufa remained, in fact, the only institution in the country opposing foreign spiritual intervention.

The main condition for the free spread of ideas that contradict classical Islam in Russia was to be the destruction of the organizational unity of Russian Muslims, held together by the authority of the then Spiritual Administration. In order to destroy this unity by foreign missionaries, among the secondary employees of the muftiate, people were found who agreed to take part in the split.

Talgat Tajuddin evaluated Wahhabism as alien to traditional Islam and artificially introduced from abroad: “Traditional Islam sees Wahhabism as a heretical profanation of Islam, and not at all as an equal Muslim confession. Neither Bin Laden, nor any other Wahhabi leader can preach Islam. Islam is the Holy Faith and tradition, originating from Adam, Abraham and the Prophet Muhammad. There is a Holy Book - the Qur'an, there are Sunnah of the Prophet and a doctrine with a great history.

Wahhabis tear pieces out of the sacred context of the Sunn and arbitrarily interpret them, perverting the very essence of Islam. They don’t remember the words of the Prophet, calling for tolerance towards other faiths that have a common tradition with Islam: “We, the prophets, are children of different mothers, but we have one Faith.” Islam never recognized conquest wars, as the Wahhabis try to imagine. You will not find excuses of aggression, deceit, destruction of people, innocent victims for the sake of “faith” either in the Quran or in the Sunnah of the Prophet.

Islam requires the preservation and protection of its country and family, so the Holy War - Jihad, can only be declared for these purposes, as a just and defensive war. Faith in God cannot call for the destruction of His highest creation - man. In Islam, even unbelievers do not deserve hatred, but compassion and spiritual help. ”

In the early 1990s, local authorities in traditionally Muslim regions more or less actively opposed the threat of Wahhabism, some officials admitted that there was Wahhabism and that it needed to be avoided, but at the same time it spread.

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At the V Congress of Muslims of the European part of the USSR and Siberia, which was held on June 6-8, 1990 in Ufa and attended by 700 delegates and guests from Russia, Union republics, 36 foreign countries, representatives of the VIC and the Islamic Conference, Tajuddin was re-elected by the mufti and Chairman of DUMES, he was also awarded the spiritual title of Sheikh ul-Islam.

After the collapse of the USSR, Tajuddin established religious contacts with Arab countries and foreign Islamic organizations: in January 1992, according to construction and installation work (Gainutdin), he signed an agreement with organizations of Saudi Arabia in the amount of $ 1.5 million. Opponents of Tajuddin write in the newspaper " Muslim Prikamye "(# 6 for 2000), that even his appearance changed at that time: he began to defiantly wear a curved saudi-style saber on his hip. However, it soon becomes clear that the Saudis are ready to provide assistance only on certain conditions, in particular, they wanted foreign teachers to teach the faith in Russian Muslims. In addition, the Saudi direction of Islam (Wahhabism), which missionaries from Arab countries would like to preach, is very different from the traditionally Islamic trends in Russia. In the same 1992, Tajuddin breaks with Saudi (in fact, Wahhabi) organizations, and they begin to support DUMES rivals. Opponents of Tajuddin explain his break with the Saudis by the fact that he spent their money inappropriately, as well as the tendency of Tajuddin to make non-standard "heretical" statements: Tajuddin, for example, declared the pre-Islamic pagan religion of the ancient Turks - "Tengrianism" (faith in the world spirit of Tengri) - the first form of monotheism, stating that the ancestors of the Tatars meant by Tengri precisely Allah long before the prophet Ibrahim (Abraham). However, in the following years both Gainutdin and Niyazov were also accused of misappropriation of funds and friendship with "heretics" (for example, Farrahan), but the Saudis did not stop financing their projects.

In August 1992, after the scandal at the opening of a mosque in Naberezhnye Chelny, the TUM of DUMES headed by Gabdulla Galiullin and the DUM of Bashkortostan led by Nurmukhammed Nigmatullin separated from the DUMES, each of which could not take more than a fifth of the communities of these republics. Gabdul-Hamit Zinatullin (imam of Zelenodolsk), appointed by Tajuddin, became the leader of most of the communities of Tatarstan. At the same time, Tajuddin dismissed 9 imams-mukhtasibs, who became famous for their schismatic activities, including Mukaddas Bibarsov, Nurmukhammed Nigmatullin and Nafigulla Ashirov.

August 31, 1992Galiullin at the congress of his supporters was proclaimed the Mufti of Tatarstan, and Bibarsov on the same day in Saratov established the inter-regional administration of the Saratov, Volgograd and Penza regions.

On September 30, 1992, opponents of Tajuddin create in Moscow a Coordinating Council of Heads of Regional Spiritual Administrations of Muslims of the European part of the former USSR and Siberia, registered in 1994 as the Supreme Coordination Center (WCC), which includes Galiullin, Nigmatullin, Bibarsov, Ashirov and Abdull- Wahed Niyazov.

In early November 1992, by the decision of the VI Extraordinary Muslim Congress, which was attended by 738 delegates, DUMES was renamed the Central Spiritual Administration of Muslims (CDUM) of Russia and the European countries of the CIS, and Tajuddin was elected supreme mufti of Russia. The large regional religious centers (mukhtasibats) that existed at that time were transformed into the spiritual administrations of Muslims (from 1992 to 1997 - 21, and now - 26 muftiyats), in which new religious centers had already appeared.

On February 23, 1994, the Moscow mufti Ravil Gainutdin registered with the Ministry of Justice of the Russian Federation the Spiritual Administration of Muslims of the Central European Region (DUMTSER) of Russia, which formally remained part of the Central House of Duma.

In December 1994, supporters of the VKS DUMR tried to storm the cathedral mosque of Ufa, the siege lasted more than a week: the attackers cut off electricity and telephones, frosts were already over 20 degrees. Among the defenders of the TsDUM there were several hundred people. Products were brought from villages and collective farms. It was not possible to capture the cathedral mosque. A few years after that, when supporters of the VKS DUMR openly approached Gainutdin, during a trip from Ulyanovsk to Ufa, a car crashed into a car of Tajuddin, a foreign car, the mufti, got into a ditch, and only its strong walls saved Tajuddin from death.

In September 1994, the supreme mufti opened in the Oktyabrsk madrasah, where the Arabs hosted, a militant training school. There were only five or six people in Russia. Tajuddin warned the director of the madrasah (Egyptian) that upon arrival in Ufa he would deal closely with the lawless actions of his "madrasah." As soon as Tajuddin got into the car, he was surrounded by police with machine guns and detained at the denunciation of the director of this madrassah for nine hours. And a year and a half later, FSB officers went to this madrasah and closed it.

On January 17, 1995, in Ufa, the Majlis of Muslims of Russia and European countries of the CIS, Tajuddin was re-elected supreme mufti. At the same congress, Gainutdin was deprived of all dignities and removed from the duties of a clergyman.

In 1995, Tajuddin was included in the board of trustees of Public Russian Television.

On September 21, 1998, the President of the Russian Federation awarded Talgat Tajuddin with the Order of Friendship "for his great contribution to strengthening friendship and cooperation between peoples."

In October 1998, the largest in Russia cathedral mosque-madrassah "Lala-Tulip" (which Putin visited on June 10, 2001) opened in Ufa. The opening of this mosque was a response to those supporters of Gainutdin who unleashed a campaign to discredit the Supreme Mufti in the media (Islamologist Alexei Malashenko, close to Gainutdin’s SMR, did not mention Tajuddin in his book, in the chapter “Islam is reborn”).

On February 11, 1999, Tajuddin’s supporters held a congress of Muslims of Siberia in Omsk under the auspices of the Siberian Muslim Religious Council (leaders are Omsk Mufti Zulkarnay Shakirzyanov, businessman’s Bayazitov chairman of the Muslim Religious Council), and on February 13, 1999, an alternative congress was held in Tyumen under the auspices of the Muslim Spiritual Administration Asian part of Russia (headed by Nafigulla Ashirov).

November 13-14, 2000 Talgat Tajuddin was a member of the Interreligious Peacemaking Forum in Moscow. In his speech, he emphasized the closeness of traditional Russian Islam and Orthodoxy, saying: "Our Fatherland is Holy Russia." Tajuddin also once again tried to draw the attention of the Russian authorities to the danger of Wahhabism and other forms of Islamic extremism.

Tajuddin has two daughters and three sons. The wife of Sania Abdrauf kyzy, with whom he has been living for more than 30 years, is also a native of Kazan, her father served as imam-khatib of the Azimov mosque of Kazan. The oldest daughter Naila (born 1969) with her husband and three children lives in Ufa. Daughter Zulfiya (born in 1970) also lives in Ufa with her family, she and her husband raise three children. Son-in-law Nail serves in the banking system. Son Zufar (born in 1972) after high school he graduated from the Ufa Madrassah, studied in Turkey. He serves as the director of the printing house TsDUM. Son Muhammat (born in 1976), after graduating from high school, studied in Kuwait. Now he is the head of the Lyalya Tulip mosque-madrassah complex, and speaks Arabic. Son Gumar (born in 1979), after graduating from high school, studied in Turkey.

Currently, Tajuddin is the official representative of Muslims of the Russian Federation in UNESCO, the Organization of the Islamic Conference, the European League of Muslims and other international organizations.

By the beginning of 2001, the Central House of Commissars led by Talgat Tajuddin included 1859 Muslim communities, of which at least 930 were officially registered with the Ministry of Justice as belonging to the Central House of Muslims (out of a total of 3048 officially registered Muslim communities of the Russian Federation). Thus, the CDUM is the largest organization of Russian Muslims.

There was an accumulation of critical mass. By mid-1992, all opportunities to maintain stability and unity in the district subordinate to the Spiritual Administration were exhausted.

At that time, the federal government concentrated its efforts in the field of economy, the state of which seemed to be a more important problem than the living arrangements of religious communities and organizations, at the same time, numerous political parties that criticized state authorities expressed support for supporters of autonomous Muslim governments - politicians saw in the separatists, a new electorate for themselves.

Tajuddin (Tajuddinov) Talgat Safich

Talgat Tajuddin (Tajuddinov)

Tajuddin (Tajuddinov) Talgat Safich - Chairman of the Central Spiritual Administration of Muslims of Russia, Mufti.

Born on October 12, 1948 in Kazan. In 1968 he entered the Mir-Arab madrasah in Bukhara. In 1973 he graduated with honors from the madrasah, after which he was appointed the second imam-khatib of the Kazan Cathedral Mosque.

In the years 1973-1978. He studied at Al-Azhar University in Cairo, after which he took the position of the first imam-Khatib of Kazan Cathedral Mosque.

On June 19, 1980, by the decision of the Congress of Muslims of the European part of the USSR and Siberia, he became the mufti, chairman of the DUMES.

In May 1990, at a meeting of heads of spiritual departments of Muslims of the USSR, he was elected chairman of the Department of International Relations of Muslim Organizations of the USSR (since 1991 - the Association of External Relations of Muslim Organizations).

At the Fifth Congress of Muslims of the European part of the USSR and Siberia, held in Ufa on June 6-8, 1990, he was re-elected to the post of mufti, chairman of the DUMES. In addition, Talgat Tajuddin was awarded the honorary title Sheikh-ul-Islam at this congress.

Member of the Council for Cooperation with Religious Associations under the President of the Russian Federation, Presidium of the Interreligious Council of Russia. Cavalier of the Order of Friendship (1998).

In a short time, Russia becomes the country with the largest number of muftis, muhtasibs and other Muslim spiritual leaders.

At the same time, Talgat Tajuddin remains the Supreme Mufti of Russia, the only one of the Russians with the highest spiritual rank of Sheikh-ul-Islam.

And further. It must be emphasized especially. Despite organizational changes, resignations and appointments, congresses and meetings, there is no real split in Russian Islam - in fact, it simply does not exist! There are clashes between individuals and different views, but not between the masses of Muslim believers - the Russian ummah is united. Under these conditions, some Muslim religious leaders, referring to the experience of Turkey, Egypt or Algeria, talk about the need to return to the old royal model of relations between the state and the church, when the mufti is appointed by the state from among the respected clergy.

During this period, a variety of political forces are trying to rely on Islam. So, back in the early 1990s, in Astrakhan, the first all-Union, and then the all-Russian “Islamic Revival Party” was created. Critically evaluating the activities of the muftiate and the official clergy, she advocates a kind of alliance between Islam and Orthodoxy as part of a single and indivisible Russia.

An Islamic Democratic Party is emerging in Kazan with the goal of creating a sovereign state of Tatarstan. In 1994, the Islamic Party of Dagestan was founded in Makhachkala, advocating the state unity of the multinational Dagestan within Russia.

Beginning in 1995, throughout Tatarstan, where the Tatar population is significant, Tatar community centers — the TOC and local branches of the All-Russian Muslim Social Movement — have been created. In 1995, the Union of Muslims of Russia was established, which declared support for the reforms carried out by the government.

Democratic processes give rise to unexpected forms of social activity, some of which make one recall the reformist movements in Russian Islam of the 19th and early 20th centuries.

A significant role in the social life of Muslims of the Middle Volga region, and then the Urals, begins to play the society "New Bulgar" ("Bulgar al-Jadid"), which includes well-known figures of science and culture of Tatarstan, in particular, the composer Louise Batyrkaeva, who calls herself Louise Bulgari and historian Farhad Nurutdinov.

The “Bulgarists” set as their main goal the rejection of the moral heritage of the Genghisites and the return to the Tatars and some other peoples of the Volga region of the national definition — the Bulgars — who advocate the Bulgarian national identity of the Volga-Ural Muslims. One of the main ideas, slogans of society, expressed categorically by F. Nurutdinov: “Russians and Bulgars are siblings, blood does not become water”.

The New Bulgar Society publishes the historical and cultural bulletin Bolgar Ile, in which it promotes some of the ideas of the Wais movement. The grave of Gaynan Vaisov at the Central Park of Maxim Gorky named after Maxim Gorky of Kazan, which had been forgotten for a long time, was put in order by the members of the New Bulgar society, a monument was erected on it, and for many it became a kind of symbol of this movement.

Some of these parties, without receiving public support, remained at the level of declarations, others announced self-dissolution shortly after the establishment, and third, primarily community centers focused on cultural and religious tasks, continued to work with varying degrees of success.

A vivid attempt to use the values ​​of Islam in the political struggle in the elections to the State Duma in December 1995 was demonstrated by two Muslim socio-political movements - the Union of Muslims of Russia and Nur. In 1995, the first All-Russian meeting of the Union of Muslims of Russia Socio-Political Movement was held in the city of Sibay, at which Moscow, the Volga Region, Siberia, the Caucasus, the Republic of Bashkortostan, Dagestan, Ingushetia, Tatarstan and Chechnya were represented. Despite the wide geographical representation, the meeting was not numerous, especially since many of those invited simply did not arrive. The main issue of the meeting was the discussion of candidates for the federal list of candidates for deputies of the State Duma of Russia. Despite the predicted success of the elections - “Our victory will be as unexpected as the success of the LDPR in 1993” - the Union did not even go through election registration.

The list of parties and movements that participated in the 1995 elections included the socio-political Muslim movement Nur, but it did not gain even one percent of the vote. It is significant that in the Bashkir region the Nur movement was given a minimum number of votes.

Talgat Tajuddin recalled these events later:

“In 1992-1994, the first years of the active operation of extremist forces and the introduction of Wahhabism into the life of Russian Muslims, we wanted to make the vanguard of confrontation from our clergy. So we go at the head of various demonstrations with provocative slogans.

The traditional clergy survived, did not go on about the provocateurs. ... But there were even attempts at an armed seizure of the building of the Central Spiritual Administration. For several months in the courtyard of the Ufa Cathedral Mosque and the Central Spiritual Administration of Muslims, hundreds of women from all over Russia opposed these attempts. What have we experienced! ”

Conducted by an authoritative Islamic scholar A.B. Yunusova in 1997, a survey of clerics of the Republic of Bashkirtostan indicates that Muslim clerics are mostly foreign to politics, and the answer to the question “Do you need a Muslim political party or a Muslim faction in the State Duma?” Is negative, or they don’t understand what it is about, and those who agree, when clarifying, as it turned out, they mean not the Muslim party, but the CPSU!

The top Muslim leadership has also repeatedly made statements in which it urged Muslims not to join such parties, emphasizing that native Muslims already have a leader - Allah. “In political Islam, we see nothing wrong,” Talgat Tajuddin said on this subject. - Dozens of Muslim, Arab states live according to the principles set forth in the Qur'an and the Sunnah of the Prophet, and their politicians try to adhere to these views as far as possible in the process of political construction. But one significant reservation should be made: political Islam cannot be far from Islam as such, which preaches the principle of "Do no harm to your neighbor."

We do not welcome the principle of organizing political parties in Russia on a confessional basis, be it Islam or any other denomination. It only separates believers.

No, and there cannot be a party created on a religious basis, not only according to the Constitution, but also according to the norms of religious conscience. All those who believe in God are in the same party, but this party is not political! ”

The formation of many national and territorial Muslim administrations reflected the intensified struggle for power during the years of the new troubled times. In November 1994, opponents of the line, which was conducted by the Supreme Mufti of Russia, convened an extraordinary Muslim congress in Ufa, which amends the Charter of the Central Spiritual Administration, announces the removal of Talgat Tajuddin from the post of chairman of the muftiate and the election of Zamir Khairullin as chairman and mufti. This was followed by a press conference and numerous newspaper publications in the local press.

Events developed like that. Some of the responsible employees of the Spiritual Administration, leaving the last day from work, took with them blank letterheads of the Central House of Commodities, on which they wrote letters to various authorities, as a result of which the settlement and budget bank accounts of the muftiate were closed.

As a matter of urgency, a new CDUM seal was made, according to which the members of the "initiative group" tried to receive money.

The plenum of the Central House of Deputies held on December 7 of the same year declared all decisions of this congress invalid and called for the convening of an emergency congress. Z. Khairullin voluntarily refused the post of mufti, saying in writing literally the following: “... the initiative group conducted its preparatory work to convene the plenum and congress illegally. ... Regarding newspaper publications in the republic, I can say that I did not write or contact the Leninets newspaper, I did not participate in the press conference.The above emergency plenum and congress were held illegally, because there was no quorum, the Sharia norms and the Charter of the Central House of Commissars were violated. ... I fully realized the perniciousness for Islam and Muslims of our Homeland for the actions of the initiative group, which was picked up by the media. I studied for the sake of Islam and serving it, and therefore I can’t take part in these dark games, when individuals and groups for selfish and ambitious purposes try to play on the feelings of Muslims to pit them, thereby inflicting enormous damage on our common cause - serving Islam ” .

This was followed by the “Appeal to All Muslims of Russia and the European CIS Countries” on behalf of the Central House of Democrats, which was signed by the Supreme Mufti of Russia and European CIS countries, the chairman of the Central House of Muslims Sheikh-ul-Islam Talgat Tajuddin and the “former executive secretary of the Central House of Muslims nominated by the“ initiative group ” to the post of chairman of the CDUM »Zamir Khairullin Here are the key points of this document, which has already become history.

“Recently, various kinds of fabrications about the split among Muslims of Russia have been exaggerated, thereby the opponents of Islam are trying to destroy the unity of our Muslim community. Such actions led to the confrontation of entire peoples of Afghanistan, Yugoslavia of the Caucasus and, in particular, Chechnya, where the blood of innocent people is shed.

The same attempts do not stop against the Muslims of Russia and the European countries of the CIS. Its initiators are “goodwill” and “guardians of Islam” from afar, who, under the guise of charity, with false slogans of the revival and purification of Islam, are trying to bring discord and schism among Russian Muslims. Not neglecting the dirty methods of bribery and blackmail, using the personal ambitions of individual representatives of the clergy, they try to break down the unity and integrity of the spiritual and moral space of our Fatherland. The thoughts of the inferiority of the Muslims of our country, alien to us, are implanted, the spiritual values ​​of Islam are contrasted with other faiths. Attempts are being made to artificially escalate tension and distrust in the relations of the peoples and faiths of our country.

Millions of Muslims of our country and believers of other religions have a common history, a single Fatherland, a huge centuries-old experience of mutual respect and cooperation for the good and integrity of our country. We, understanding and aware of the perniciousness and severity of contention among Russian Muslims, came to the following:

... The actions of the “initiative group” to convene the Extraordinary Plenum on October 27, 1994 and the 7th Extraordinary Congress on November 1, 1994 are considered unlawful, which do not comply with Sharia and the Charter of the Central House of Commissars and are aimed at undermining the integrity and unity of Muslims of Russia and the European CIS countries. The meeting of the “initiative group” without the participation of members of the Presidium of the CDUM of October 27, 1994 is declared illegal and invalid due to a violation of Islamic standards and the charter of the CDC.

We condemn the actions of the “initiative group” and the national public organizations of the Republic of Belarus on the preparation and conduct of the assembly, called the 7th Extraordinary Congress of the Central House of Commissars, because it was prepared and carried out in violation of all the rules of Sharia and the charter of the Central House of Commissars. We recognize the illegality and invalidity of the pseudo-congress of November 1, 1994 due to the lack of a quorum and elected delegates.

We condemn the hype and hype raised around the TsDUM of Russia and the European countries of the CIS, as this only serves to support the relentless attempts to outline the spiritual revival of the Muslims of our Motherland, and also condemn attempts to seize or share the mosques and buildings of the madrassah and other objects returned by the TsDUM ... We note with bitterness and regret the fact of interference in the affairs of religion of certain extremist groups and figures both domestically and from abroad, whose goal is to belittle the role of Islam and the separation of Muslims man, violation of civil peace and harmony in our country. ”

The VII Extraordinary Congress of Muslims of Russia and European CIS Countries took place on January 17, 1995. At it, all decisions of the November congress were canceled, additions and amendments were made to the Charter of the Central Spiritual Administration, and a decision was made to open its representative office in Moscow. The Majlis of Muslims of Russia and the European countries of the CIS Talgat Tajuddin was re-elected as chairman of the Spiritual Administration. In addition, at the congress, the request of a number of Muslim communities of Bashkortostan for the formation of the muftiate of the Republic of Bashkortostan under the Central House of the Central Executive Board of Russia and European CIS countries was considered and satisfied.

By mid-1995, 1360 mosques and 1920 communities were under the canonical management of the Central House of Artists. The largest religious centers of TsDUM are located in St. Petersburg, Ufa, Rostov, Ulyanovsk, Kazan, Yekaterinburg, Zelenodolsk, Astrakhan, Chelyabinsk, Penza, Perm, Salavat, Izhevsk, Samara, Volgograd, Nizhnevartovsk, Orenburg, Vilnius, Tallinn, Minsk, Kiev.

In the late 1990s, there was a process of returning not only parishes, but also Russian muftiates under the auspices of the Central House of Central Duma. The need for this was also recognized by the state.

At this time, for the supreme power, the answer to the question of where exactly should the single all-Russian Muslim center be located is obvious. In Moscow? But it is far both spatially and spiritually from Russian Muslims living in villages and cities of the Volga region, the Urals, Siberia. Many of the parishioners of Moscow mosques - Muslims of the North Caucasus and Transcaucasia, foreigners from countries near and far abroad, capital mosques for them are a kind of community centers. Ufa since the 18th century has been a historically determined and natural-geographical center of attraction for Muslims throughout Russia, and the Central Spiritual Administration of Muslims in Ufa is the only central Muslim institution that has survived over two centuries the change of all authorities and all political regimes.

At the turn of the century, the authority of the Central House of Artists was constantly strengthening. The Plenum of the Central House of Commissars, which is attended by delegates from St. Petersburg, Ulyanovsk, Kazan, Siberia, the Baltic countries, demonstrates that the Supreme Mufti has the support of the Muslim clergy of a significant part of the country. This is also confirmed by the celebrations on the occasion of the fiftieth anniversary of Talgat Tajuddin and the presentation of the Order of Friendship to him.

The restoration of the former status of Spiritual management is promoted, first of all, by the high personal qualities of its leader. The intellectual, highly educated, professional religious figure - Sheikh-ul-Islam, among all the modern Muslim clergy Talgat Tajuddin stands out for his theological knowledge and organizational abilities - his opponents admit it.

During the creation of numerous regional Spiritual Directorates, the Supreme Mufti actively participated in the country's public life - traveled to regions to open mosques, participated in the rescue of military personnel from Chechen captivity, and in various charity events. His appeals and statements during the elections, the Chechen crisis, events in Iran, Iraq, and Kosovo, during the discussion of the Law on Freedom of Conscience, further strengthened his authority among believers and unbelievers, among representatives of various faiths. His position consolidated the authority of an interfaith, interethnic leader.

“For more than four centuries, we, both Christians and Muslims, live in a single state. Each in his own way praise the Supreme Creator. Over these centuries, our ancestors have found that root or the core of peaceful existence, without which human existence is impossible, says Talgat Tajuddin. - ... This is not just a search for a compromise between peoples and cultures, but this faith - a common, unified Orthodox and Orthodox faith, the basis of which goes back to a single tradition - faith in a single Creator. And according to the will of the Almighty it was impossible for those who believed did not find the golden mean of harmony and trust in the relations between peoples and their cultures. Therefore, today, the present and future of Russia is based on a huge, solid foundation of mutual trust and harmony, based on faith in the Almighty Creator, in the destiny of man, on the principles of good, denial of evil, rendering and responsibility to the Almighty, no matter how we call it: God, Lord, Allah, Tengre. He is one and one for all and for everyone.

They tried to wean us for seventy years from this understanding, but the truth is inherent in our blood - both faithful and Orthodox: love for the Fatherland is a particle of your faith. Therefore, we believe that our Fatherland, the vast, immense homeland of Russia, is Holy Russia.

This is a great concept for every believer. We believe in the spiritual moral revival of Russia, our Fatherland. And it is impossible without peace and harmony, mutual cooperation, trust between the peoples of our country, between the faithful and Orthodox, as well as followers of any faith, between honest citizens of our country. For only peace and harmony, trust, and then mercy and goodness will bring happiness and prosperity to our Fatherland.

... Europe and Asia, not so accidentally predetermined by the Almighty, together, as if by a powerful welding seam connected by the Urals.

Moreover, I will say: the division into parts of the world - Europe and Asia - is conditional, nevertheless it leads away from the truth. Objectively, there is a single continent Eurasia. We can confidently say that he is the cradle of all mankind. The cultures of West and East are not just touching here; all the messengers of the Almighty came from the East. And the separation of peoples happened at one time by the will of the Most High, because people in their pride wanted to compete with God, having built the Tower of Babel for this. Maybe this is said with some kind of allegory that the tower was built, they began to shoot from it with a bow. Maybe then civilization reached such a technical level that people imagined themselves to be the creators of everything, that is, they became, in fact, atheists.

And then God divided humanity into nations and nationalities, so that in their pride they would not create the greatest misfortune. Division is forced, because the modern desire of peoples for unity, for the rapprochement of cultures is the natural desire of mankind for its original state, established by God in due time. But for this you need to cleanse yourself from the previous filth.

We Muslims believe in the second coming of Jesus Christ. This is an integral part of our faith.

And any person who has applied at least a drop of labor, energy, his thoughts, his influence on the rapprochement of peoples, on the destruction of artificial contradiction, serves divine purposes. ”

Speaking at the International Interfaith Anniversary Conference dedicated to the 2000th anniversary of Christianity “Jesus Christ yesterday, today and forever. Christianity on the threshold of the third millennium ”in November 1999, the Supreme Mufti spoke. “1100 years ago, our ancestors voluntarily converted to Islam in the ancient Bulgars, on the banks of the great Volga, as well as our Orthodox compatriots voluntarily converted to Orthodoxy 1011 years ago. That is why Russia we recognize as Holy Russia. ...

And, it is deeply symbolic that according to the will of the Most High Creator, one sixth of the globe is our Fatherland, our Fatherland. We are not aliens from somewhere in Africa, Antarctica or other countries, our ancestors lived on this earth for hundreds and thousands of years. ... We did not choose our Patronymic and Fatherland ourselves, but according to the will of the Most High, and our neighbors were granted to us according to His will. More than four centuries we live together. Our ancestors, our fathers and our grandfathers shared the joys and sorrows of our Fatherland. Therefore, your holiday is our holiday, your joys are our joys.

... We believe in the Second Coming of Jesus Christ. A Muslim is not considered a true Muslim if he does not believe in it. Therefore, the Nativity of Jesus Christ is a huge holiday for us: for hundreds of years, the Orthodox and Orthodox have celebrated it together. And Easter is as great a holiday for us as it is for you. You look at the Muslim festival of Kurban Bairam, when a sacrifice is made during the Hajj - this holiday is associated with Abraham. Our holidays, our blessed dates, our shrines are connected. It unites us much more than something separates us.

... And therefore, no matter what denomination, whatever religion we belong to, there is one faith for all of humanity. God is one for all - both for you and for us. We and our Orthodox compatriots, as well as representatives of other traditional faiths of our country, experienced what many peoples and states of this world did not survive. We survived more than seventy years of state atheism. This is a huge burden, and at the same time it is a huge test, or maybe even the mercy of the Almighty.

Some of our foreign “friends”, “co-religionists” thought that after seventy years of state atheism a spiritual vacuum was created in our country, and some of them tried to fill it. Many teachers came to us from the south, from the west, from the east, only from the north there were polar bears to wait. But the thousands of God's temples, churches, hundreds of mosques that are being built today in our country and weekly are opened for the donations of believers, for the donations of a people who sacrifice their daily bread and build temples, prove that Russia is Holy Russia, and there is never a spiritual vacuum we did not have.

And if someone has the illusion that this “vacuum” needs to be filled, then he is deeply mistaken. And I would like to sincerely apologize for what happened in Chechnya and Dagestan, for the troubles and sorrows that people brought under the cover of Islamic slogans brought. But you should not apologize for them - these are aliens who also wanted to fill the “vacuum” and bring discord and schism into society, setting Christians against Muslims, clashing Jews and representatives of other traditional faiths.

Somewhere handouts and promises, somewhere travel and money, and somewhere with weapons and other means, they tried to upset the balance, and somewhere they succeeded. As a result, the peoples of Chechnya and Dagestan suffered, people died in Moscow and Volgodonsk, as well as in other cities.

Some media are now trying to present what is happening as a conflict between Islam and Christianity, which, of course, is fundamentally wrong. Our compatriots - Christians and Jews know that Russian Muslims have never been parasites on the body of Russia.

For more than four centuries, Muslims have stood together with the Orthodox in the forefront of the defenders of our Fatherland, fighting against Charlemagne, Napoleon and against Hitler. If it still dawns on someone else to repeat what happened in Yugoslavia, we will demonstrate our unity in the face of an external threat, for we want our children and grandchildren to live like our ancestors, our fathers and grandfathers did. ”

... Different cultures - like trees bent by different winds. Comparison of "one's own" and "alien" beliefs and customs is the core for each of the cultures and religions.

At the same time, the desire for contacts, the desire of one person to understand another is quite natural - the primacy of the human-aspirational principle in each of us is found in the very need for disinterested communication. Contacts of peoples and religions, no matter how complex, sometimes tragic, are always good, achievement, always a step forward. They affirm in the world two principles, two spirits, two consciousnesses - “their own” and “alien”.

On this occasion, the Supreme Mufti said this:

“We Muslims know from our history that our ancestors, who now live all over Russia, accepted Islam voluntarily, we, like the Orthodox, also had freedom of choice. And when faith is chosen voluntarily, this is sacred. Therefore, naturally, it’s normal and the Muslim needs to call his Motherland, which we have in common with the Orthodox, Holy Russia, ”says the Supreme Mufti Talgat Tajuddin.

... More than a hundred nations the Most High united in one Fatherland. They don’t choose their homeland, like their mother. This is the will of the Almighty. And it was not by chance, not by chance, at one time, having disconnected, he again united us together. In the vast expanse of the globe, millions of Orthodox and faithful live together in mutual agreement and peace, and God forbid, this unity must be preserved, and therefore our Fatherland is truly Holy Russia ...

A true Muslim knows that his father is Adam and his mother is Eve. The believer in the one Creator sees in the scriptures - the Torah, the Gospel and the Bible - the same thing. So who do we share? Earth ?! She is our mother. We are created from it and we will return to it. Of God? Creator and faith in him? Then who are we ?! Are we in pride like Pharaohs ?! The Almighty says, “We have truly created you from one father and mother by different peoples and tribes, so that we know each other ...”

Good and Truth are genuine not in separation, not in hostility and opposition of peoples, cultures and traditions. Good and truth are true only in the awareness of the unity of the Most High. Only in mutual cooperation, in peace and harmony, if you like, honest, sincere competition on the paths to achieving the satisfaction of the Supreme Creator, on the paths of piety, peace and good. ”

For a long time, one of the concerns of the Supreme Mufti was the construction of one of the most significant religious buildings in Ufa, the Lala-Tulip mosque-madrassah in the Ordzhonikidze district. The construction project was completed by KIRSS, the creative workshop of the Ufa architect Rudolf Kiraidt, and Bashneftezavodstroy JSC became the general contractor of the facility.

For some time, the construction of the mosque was delayed, and the Decree of the President of the Republic of Belarus “On Benefits for Enterprises and Organizations Directing Funds for the Construction of the New Cathedral Mosque-Madrasah in Ufa” helped to accelerate it. At the end of 1997 and the beginning of 1998, more than two hundred Ufa builders did not stop working at the facility; their Turkish colleagues worked alongside them. In the conditions of a difficult long winter, engineering structures were prepared on time, communications were made, and heat was supplied.

The Lala-Tulip Mosque opened, as it was planned, for the bicentennial of the Central Spiritual Administration of Muslims of Russia. She became the Second Ufa Cathedral Mosque and the main department of Talgat Tajuddin. Today, the Lyalya Tulip Mosque-Madrasah is seen from the TV screens all over the country. During major Muslim holidays, it is from her that the television broadcasts to Russia and neighboring countries. Supreme Mufti Talgat Tajuddin reads the Koran in Arabic and addresses the preaching of good and peace to all Russians in Russian and their native language.

In its work, the Spiritual Administration quite often encounters the fact that during the election campaign various political strategists and image makers try to use the “Islamic factor” in order to earn additional votes.

One of such election campaigns was the concept of the so-called “Russian Islam,” the spread of Islam among the Russian population. The Central Spiritual Administration of Muslims of Russia monitors these processes and strives to ensure that religion does not become a bargaining chip in political games. So, regarding one of the attempts to use the Islamic factor, the following statement was made in the electoral technologies of the CDMC.

“... The Central Spiritual Administration of Muslims of Russia expresses its concern about the efforts of individual political strategists today ... to try to bring discord between the Orthodox and Muslims. In our opinion, religion today is seen by such political strategists not as a way of spiritual and moral recovery and revival of Russian society, but as one of the election technologies, as a means to achieve their narrowly selfish political interests. ”

Russian Muslims today act as a kind of bridge between Russia and the Islamic world. This has already happened in our history. Since 1989, at the initiative of Talgat Tajuddin, annually in June in the ancient Bulgars, at the place of the official acceptance of Islam by the people of the Great Bulgaria in 922, “Ziyarat al-Salikhin” has been held, which can be translated as traditional meetings, gatherings of Muslims, returning them to their roots, which includes visiting the graves of ancestors and people known for their holiness, reading sermons, as well as saying public prayers and bringing repentance - tauba.

In itself, the veneration and visit to the Bulgars, as places sacred to the descendants of the Bulgars, never ceased, but until 1989 it was not widespread. The mother of the Supreme Mufti Rashid khanum recalled. “The first time I was in the Bulgars in the year 1966, the son of Talgat then already graduated from a vocational school, started working. Then my mother and grandmother, grandmother sisters, friends, and neighbors - only twelve people sailed on a steamer from Kazan. The stop was then called "Kuibyshev Tatar". The day was warm and sunny in summer. At first, as is customary, they read a special prayer of two crayfish’s, which they always read at the entrance to the mosque, when visiting holy places. They read the Qur'an, then Taube repentance. They asked for forgiveness from the Almighty for their mistakes, sins ...

We spent the night in the house of a local mullah. The old mullah and his wife hospitably treated us to tea. After 1956, I was in Bulgaria with my relatives more than once, when I was on a “meteor” along the Volga, when I was on a “corn” by air. Indeed, at that time it was possible to get into the Bulgars only this way. Whenever we came, the people were always there, but a little - old people, elderly people, occasionally children, youth, and there was a feeling that the memory of the ancestors, holy places of Islam in Russia is barely warm. And it was bitter. And I wanted to go from house to house, from village to village and talk about the duty of memory to our ancestors, to our co-religionists ... ”

The beginning of the third millennium was the time when the tradition of annual meetings of Muslims in the Bulgars expanded and expanded, capturing thousands of people, uniting Muslims of Russia, but not only - descendants of the Bulgars from the Baltic countries and Western Europe, the Middle East, Japan and China began to gather here. Meetings in the Bulgars, public prayer and collective repentance became a strong bonding principle for Russian Muslims.

“Glory to the Creator! Muslims of our country, including in Bashkortostan and Tatarstan, have an ancient history and good traditions in Islam, says Talgat Tajuddin. - Our distant ancestors - the Bulgars - began to accept the right-wing faith voluntarily 1425 years ago directly from the lips of three associates of the Prophet Muhammad ... whom he sent with the mission of creating the first Muslim state on the banks of the great Bulgar river (Volga). Even 1118 years ago (922 according to Christianity, 310 according to Muslim calendar), the state of the Great Silver Bulgars officially adopted Islam. Just as Kievan Rus voluntarily adopted Orthodoxy in 988.

Of these two powers - Holy Great Russia and the Great Silver Bulgars - then our great power was formed - Russia, which, having great spiritual potential, untold blessings from the Lord of the worlds, centuries-old experience of peace and harmony, mutual respect and friendship between one hundred and sixty of its peoples, is responsible for fate and future of the whole world.

For more than fourteen centuries, among the followers of the Qur'an, our traditions have developed. These annual women in the Bulgars testify to their own cultural and spiritual orientation of Russian Muslims ...

In 1989, we held anniversary celebrations dedicated to the 1100th anniversary of the official adoption of Islam in the Ancient Bulgars and the 200th anniversary of the establishment of the Spiritual Administration. Representatives of the Spiritual Directorates of Muslims of our country - then the USSR: the Spiritual Directorate of Muslims of Central Asia and Kazakhstan, the North Caucasus, Transcaucasia, as well as delegations - guests from 28 countries: Afghanistan, Australia, Algeria, Bangladesh, Bulgaria, Japan, Pakistan, participated in these celebrations. Yemen, Kuwait, Turkey, Syria, Emirates, Egypt, Libya, Iran and others. Since then, annually celebrations have been held on the occasion of the adoption of Islam in the Ancient Bulgars, in which thousands and thousands of representatives of communities and clergy from all over Russia participate. ”

The annual Majlis in the village of Chishmy. At a children's competition among readers of the Koran

For the past five years, every year in early July, in the Chishminsky district of Bashkortostan, the Mejlis has been held, dedicated to the memory of the first Islamic preacher in the Urals - the Sufi enlightener Huseynbek. Celebrations begin by reading the verses of the Qur'an. Children and adolescents demonstrate their skills in the proper performance of prayer.

Imams, historians, and chairmen of the Muslim communities of the republic deliver sermons to the audience. After a festive dinner and afternoon prayer, a common prayer takes place. The ceremonial annual meeting on Chishminskaya land is completed by competitions among children for knowledge and the ability to correctly read individual surahs of the Koran.

Currently, the Supreme Mufti, Chairman of the Central Spiritual Administration of Muslims of Russia, a religious and public figure, Sheikh ul-Islam Talgat Tajuddin is the official representative of the Muslims of the Russian Federation to UNESCO, the Organization of the Islamic Conference, the European League of Muslims and several other organizations. But he is authoritative not only among Muslims. His words and actions are significant for people of different religions and nationalities, for he acts as a unifying force.

P.S.I want to thank the Central Spiritual Administration of Muslims for the photographs provided.

https://posredi.ru/blog06_12_talgat_tadzuddin.html 2016-11-16T21: 55: 08 + 05: 00 Sergey Sinenko Islam in Russia Figures and faces Islam in Russia, Muslims, Talgat Tajuddin, TsDUM SUPREME MUFTIY TALGAT TAJUDDIN Essay on your I bring to your attention an abridged version of my essay on the Supreme Mufti, Chairman of the Central Spiritual Administration of Muslims of Russia Talgat Tajuddin from the book 'Sergei Sinenko Muslim Spiritual Assembly' (Ufa, 2009). ... Religious figures on their family tree, as Rashida Khanum, mother of the Supreme Mufti Talgat Tajuddin, told, were both on her part and so. Sergey Sinenko Sergey Sinenko [email protected] Author In the middle of Russia


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