Ministry of Education of the Republic of Azerbaijan Baku International Multiculturalism Centre Azerbaijani Multiculturalism Textbook for Higher Education
Relations between State and Religion in Azerbaijan
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5.3. Relations between State and Religion in Azerbaijan
Azerbaijan has rich traditions and experience of religious tolerance and managing relations between state and religion. These relations have passed through different stages, facing grave historical challenges, to reach their current state. Despite persecution and repression in different periods of history, the Azerbaijanis remained loyal to national and moral and spiritual values and tolerant of other religions and cultures. The Azerbaijani government and the Azerbaijani people keep alive these rich traditions today and work diligently to pass them on to future generations. The events of the last three centuries made themselves felt in the field of relations between state and religion. The early 19th century constituted a grave period in the history of Azerbaijan and is remembered as a new stage in history by the Azerbaijani people. At that time, various khanates, including the khanates of Baku, Quba and Derbent, were occupied and ruled by Russia. Both Iran and the Ottoman Empire opposed this occupation. In 1804 Iran waged war against Russia, and the Ottoman Empire did likewise in 1806; both were defeated by the Russians. After a hard, long struggle, a peace treaty was signed in 1813, in the village of Gulustan in Karabakh, under which the northern Azerbaijani khanates were annexed to Russia. In the early years of the occupation the Russian administration was liberal towards the local khans; the Russians did not interfere in the domestic affairs of these khanates and were wary of the Muslim
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clergy whose authority was much stronger than that of the local rulers. But in the 1820s this policy changed and a harsher stance was taken towards religion. Tsarist Russia used different pretexts to interfere in religious affairs, which changed the previously loyal attitude of the local people towards Russia. In those years tsarist Russia tried to convert the local people to Christianity and to exaggerate the sectarian differences among Muslims, particularly between Shia and Sunni. The harsh, hostile policy towards the religion of Islam and local Muslims cost tsarist Russia dear. Insurgencies at different times showed that the clergy were still dominant and had not lost their standing among the population despite the efforts of the Russian Empire. The authoritarian policy did not strengthen local authority; tyranny caused displeasure and hatred among the wealthy in society and the public at large. Taking into account the potential to aggravate the situation, tsarist Russia reviewed its policy towards religion in the 1840s, sending a special commission to the south Caucasus. As a result, official documents were drawn up to restore some of the previous rights and privileges of the clergy, to give more authority to the sharia courts, which made judgments based on Islamic law, to present awards and honours to the clergy who served the government loyally and to pay a salary from the state’s coffers to the clergy who held positions. Tsarist Russia had already been working with many clerics loyal to the government, but the clergy still presented danger to the government because of their faith, world outlook and work to enlighten and educate communities. The administration did not put their trust in well-educated clerics who remained committed to religious and national values. The most important thing for the Russian government was not the clerics’ knowledge of Islam, but their knowledge of the Russian language and Russian laws. 304
The government tried to make the clergy loyal to them, to separate them from the people and to spread ignorance and illiteracy by giving high religious positions to uneducated clerics, thereby undermining the people’s confidence in their religious leaders. Though a new stage in the treatment of religion had begun, for a long time tsarist Russia could not resolve the socio-economic problems and the political and legal status of the Muslim clergy. Finally, on 5 April 1872, the ‘Regulation on the management of the Muslim clergy of the trans-Caucasus’ was adopted by decree of Alexander II, and remained in place until February 1917. According to this regulation, government bodies now supervised the Muslim clergy and made all appointments. Furthermore, the government took control of the work of the mosques and their employees; separate boards were set up for Shia and Sunni Muslims and the new positions of Sheikh ul-Islam of the Caucasus and Mufti of the Caucasus were established. The spiritual boards began to work on the ground through provincial councils, ghazis and the clergy of mosques. Both boards were based in Tbilisi. The policy of tsarist Russia towards religion was rather severe and contained several prohibitions and restrictions. Yet, the Azerbaijanis did not give up their faith and fought against that policy, clinging tightly to their national and moral values. The late 19th and early 20th centuries were a time of significant change and upheaval, marked by war, rapid socio-economic change and the establishment of new political parties and organizations. In those days the economic situation worsened in Russia, strikes broke out across the country, and the government lost its previous power. Taking into account this dismal situation, the government made significant decisions and attempted to ensure the rights and freedoms of citizens. However, this was not enough to establish stability and protect the government.
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Tsar Nicholas II convened the State Duma on 11 December 1905. The Caucasian Muslims had the right to take part in the Duma. Taking advantage of this historic opportunity, the Azerbaijani intelligentsia began to take an active part in the political process and to create new organizations with the aim of liberating the people from oppression. To this end, articles urging the people to awake and unite and seize the historic opportunities were frequently published in the press. This all contributed to Azerbaijan’s struggle for independence in the late 19th and early 20th centuries. In those days tsarist Russia tried to cause clashes among Muslims and to destroy their solidarity by exaggerating the differences between the sects. This was a deliberate policy as clerics with a strong sense of national identity and Taza Pir Mosque as a beacon of morality played a significant role in establishing democratic organization in Northern Azerbaijan, which had been part of the Russian Empire for a long time. Tsarist Russia took the danger seriously and tried to pre-empt Muslim solidarity. The Russian Imperial Ministry of Internal Affairs said in a letter to the tsar’s Council of Ministers in 1910: ‘It has been noticed that religious and nationalist propaganda has been growing among the Tatar-Muslims living in Crimea, the Caucasus, the Volga region and beyond the Urals under the influence of domestic and foreign policies. The government cannot remain indifferent to propaganda that not only promotes the religious and cultural independence of the Muslim population of Russia but also attempts to Islamicize and Tatarize the “aliens” of various tribes and faiths living in the remote eastern areas of the country.’ At that time most of the large religious buildings were places of public debate and the clergy constituted a stratum of society that supported national awakening. The Taza Pir Mosque and the Ismayiliyya building were places of this kind. Both tsarist officials and the Bolshevik-Dashnak gangs were aware of the role of the Taza Pir Mosque and the clergy in the struggle for the unity of the Azerbaijani people. When associations of Dashnaks and Bolsheviks began genocide against the Muslim people on 31 March 1918, they targeted the Ismayiliyya, a magnificent building that had played a special role in the social and political life of Azerbaijan in the early 20th century and in scientific and religious enlightenment of the Muslims. They set fire to the Ismayiliyya and to the editorial office and printing house of Kaspi newspaper, destroying 5,000 recently printed copies of the Koran in the process. The clergy of Taza Pir Mosque, united by a sense of national identity, were among the leaders who took preventive action and organized the funerals of tens of thousands of Muslims killed in the genocide of March 1918. Alongside the clergy, the national intelligentsia also came to Taza Pir Mosque, urging the people to remain stoical and united. At last, on 28 May 1918, the Azerbaijan National Council proclaimed the independence of the Democratic Republic of Azerbaijan, which was the first secular, democratic republic in the Muslim world. The creation of the first national, democratic republic coincided with a very complex period in history. Enemies at home and abroad who did not accept the independence of Azerbaijan provoked clashes and unrest, trying to prevent the sound establishment of the state. In spite of the difficulties, the government determined the main principles of the state in all fields, including the relationship between state and religion. The years of discrimination against Islam came to an end; religious values became part of national ideology; religious freedom was ensured for everyone and the conditions ensured for the free observance of religious rites and
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ceremonies. Protecting the national interests of the state, the government considered it a priority to collaborate with both Muslim and Christian countries. The new administration of the Democratic Republic of Azerbaijan was constituted on 17 June 1918. A Ministry of Enlightenment and Religious Freedom was established in order to restore the people’s national and religious traditions and ensure religious freedom, and Nasib bay Yusifbayli was appointed minister. The Ministry immediately began to cooperate with the clergy and religious organizations. The national and religious composition of Azerbaijan was taken into account in the formation of parliament; 80 places were given to Muslims and 35 places to Christians. The Armenians were represented by 21 deputies in parliament. The Democratic Republic of Azerbaijan managed to establish a single religious administration of Caucasian Muslims. The offices of the two former Muslim organizations had been in Tbilisi before Azerbaijan proclaimed its independence. Taking into account the complex events happening in the region, the leaders of both offices, Muhammad Pishnamazzada and Mufti Mustafa Afandizada, decided to move to Azerbaijan. Following the decree issued by the Ministry of Enlightenment and Religious Freedom on 10 August 1918, they moved to Ganja and voluntarily united in a single administration. The Ministry of Enlightenment and Religious Freedom affirmed this decision on 7 September, and after the liberation of Baku on 15 September 1918, the clerical administration moved to the capital. The Democratic Republic of Azerbaijan conducted economic, social, political and other reforms within a short time, doing its best to strengthen the independence of the country. Freedom of conscience was a priority for the government while it worked to ensure the rights of citizens. 308
A new period began for Azerbaijan in 1920; on 28 April Soviet power was established in Azerbaijan by force; all the institutions of the Democratic Republic of Azerbaijan were repealed and all political organizations with the exception of the Communist Party had to cease their activities. After the establishment of Soviet power in Azerbaijan, Islam came under attack. A tough fight began against Islam, aimed at making people give up their religious beliefs and wipe all traces of religion from their lives. Older schoolchildren, students, and people from the literary and art worlds were especially involved in this work. The government gave up freedom of conscience and religious belief; religious privileges were repealed; and mosques and churches were separated from the state. As the years passed, the fight against religion grew stronger and a large number of mosques were destroyed and their work stopped. In December 1928, the presidium of the Central Committee of the Azerbaijan Communist Party reconsidered the issue of ‘mosques given to the peasants for their cultural needs’ with some mosques being transformed into institutions of culture and enlightenment. Various organizations were commissioned to remove the pulpits from mosques, to make people leave the madrasas, to shut the madrasas down, and to persecute the clergy. The Koran was banned as a dangerous book and mosques were destroyed or transformed into storehouses, libraries or museums. In the first years after the Soviet Union joined World War II (1941-45) the people were in a state of hopelessness and many found solace in religion again. Soviet leader Joseph Stalin took steps to improve relations with the Western countries after 1943, the year that marked a turning point in the war. He realized that the war would soon end in victory and that it would be hard for Russia to exist as a country in isolation from the world. The Soviet Union was to earn a reputation not only as one of the most powerful
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countries after World War II, but also as a country ruled by an ideal political system. It was important to open a second front and to carry out reforms in order to achieve the integration of Russia into Western values after the war. One of the most significant reforms was the establishment of religious institutions.
The Council for Religious Affairs attached to the government of the Soviet Union fulfilled the tasks of the state administration in the republics, autonomous republics and provinces. The Council’s mission was instituted in Azerbaijan on 9 June 1944. The first plenipotentiary representative of the Council for Religious Affairs in Azerbaijan was Baybala Shahbazbayov. In order to improve efficiency in this field and to carry out centralization, a Council for Religious Affairs attached to the Cabinet of Ministers was instituted according to decree of the USSR Council of Ministers on 8 December 1965. The Regulations of the Council for Religious Affairs stated that the Council’s main objective was to pursue government policy in the sphere of religion. The Council’s main duty was to monitor the people’s obedience to the law and the USSR Constitution which ensured ‘freedom of conscience’ for citizens, to the decrees of the Presidium of the USSR Supreme Soviet and the decisions of the USSR Cabinet of Ministers. In spite of all the measures taken by the Soviet government, the Azerbaijani people did not forget their traditions, national and spiritual values and religious faith and protected their historical roots. After Azerbaijan regained its independence, a new period began in state-religion relations. The prohibitions on religious activity were lifted after many years; freedom of conscience and religion were ensured for citizens; religious organizations were allowed to operate and perform religious rites; and legislation was adapted to the norms of international law. The prohibitions on prayer houses and religious communities, on the performance of religious rites and on the publication and dissemination of religious literature were all lifted. The Azerbaijani people were given the right to celebrate their national and religious holidays, and work was done systematically to bring up young people in a healthy spirit to be committed to national and moral values. However, some disturbing factors arose alongside the positive changes. For example, some groups appeared who attempted to misuse freedom of conscience and religion in order to realize their malicious ambitions. They used all the opportunities to spread harmful religious doctrines and radical religious movements and sects, thereby straining the religious situation. The Azerbaijani government had to take the necessary steps in this situation. The system of religious traditions, passed down from generation to generation, had to be carefully studied and the reality of it explained to the people. The traditions of endurance, which had passed through the challenges of history, were to be preserved and the dissemination of harmful religious doctrines and radical sects prevented. The law ‘On freedom of religion’, which was adopted in 1992, regulated the work of religious centres, offices and organizations, and educational institutions. It introduced rules for the registration and liquidation of religious institutions and clarified their rights to property and economic activity, approaches to international relations, the attitude towards religion in schools, and the religious institutions’ charitable, cultural and educational work. Clauses ensuring religious freedom and regulating the state-religion relationship were added to the Constitution of the Republic of Azerbaijan, adopted in 1995, thanks to the care and attention of the National Leader of Azerbaijan, Heydar Aliyev. Clauses 18, 25, 47, 48 and 71 of the Constitution of the Republic of Azerbaijan cover freedom of conscience and religion in detail. According to those clauses, the state is secular, religion is separate from the state and the state’s education system is also based on secular
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principles. All religions are equal before the law. Those clauses are also intended to prohibit the spread of religions that humiliate human dignity and are counter to the principles of humanism. The Constitution proclaims that everybody has freedom of conscience and expression; the citizens of the country are independent in their approach to religion; every citizen has the right to follow any religion or none, alone or with other people; and people are free to express their religious faith.
A new period in the state-religion relationship began after the creation of the State Committee on Religious Associations of the Republic of Azerbaijan, under a decree issued by Heydar Aliyev on 21 June 2001. The State Committee was given the task of carrying out the requirements of the law ‘On freedom of religion’: registering religious communities and regulating the activity of religious organizations and educational institutions. Increased attention was paid to religious freedom, to the free conduct of religious rites and ceremonies, to strengthening the traditions of tolerance and promoting national and spiritual values. The Azerbaijani government provided equal opportunities for the members of all religions to perform religious rites and ceremonies independently, prevented groundless interference in their activity and stepped up control on the activity of radical groups. As the economy of the country developed, the government showed more care towards the members of different sects. Tackling their problems became one of the priorities of the country’s religious policy. In the current international situation, with the acceleration of globalization and increasing external influences, it is important to educate people about religion in order to preserve the principles of mutual understanding and respect, and to prevent the use of religion for political purposes. The Azerbaijani government constantly monitors the religious situation and has beefed up its attempts to prevent radicalism and extremism in order to maintain stability and carry out religious enlightenment. Taking into account that religious propaganda under the influence of fanaticism and religious intolerance may violate the religious stability of the country, this work is done in line with the national state concept. In December 2015, the law ‘On combating religious extremism’ was adopted. The law helps to prevent incitement of national, social or religious hatred, the humiliation of national dignity and activity that limits the rights of citizens, irrespective of their national, racial, social and religious affiliation. Articles tackling the fight against extremism and the prevention of radical tendencies can be found in the laws of the Republic of Azerbaijan. The following articles are especially important in the struggle against extremism: Articles 12.1 and 279.1 of the Criminal Code of the Republic of Azerbaijan (on creating or participating in armed groups or associations not allowed by the legislation of the Republic of Azerbaijan, or supplying them with arms, ammunition, explosives or military equipment); and Articles 28, 283 -1.3 and 283 -1.3 (on involving citizens of the Republic of Azerbaijan and permanent residents of Azerbaijan who are not citizens in armed clashes beyond the borders of the Republic of Azerbaijan on the grounds of religious antagonism or under the guise of spreading religious sects and performing religious rites; or carrying out military training for said purposes; or establishing a permanent group to carry out said purposes; or leading such a group; or participating in the exercises and armed conflicts of those groups; or preparing in any other way for such grave crimes). The National Leader of Azerbaijan Heydar Aliyev played an essential role in ensuring freedom of religion, strengthening the traditions of religious tolerance, regulating state-religion relations and taking great care of the religious communities in Azerbaijan. After he returned to rule the country again, important changes
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occurred in the regulation of the state-religion relationship: the government took more care to restore and preserve historical and religious monuments and a range of measures were taken to tackle problems in the field of religion.
During the years of the rule of the National Leader, the government paid great attention to preserving at the state level the rich traditions of tolerance of the Azerbaijani people; strengthening this tradition became one of the priorities of the government’s religious policy. Heydar Aliyev held frequent meetings with the clergy of different religions, visited prayer houses, made speeches to believers and congratulated them on religious holidays and ceremonies. Today the state-religion policy founded by Heydar Aliyev is successfully continued by his worthy successor President Ilham Aliyev. The government pays special attention to the members of different religions and sects who live in Azerbaijan. Thanks to this attention and care, hundreds of mosques and synagogues have been built or restored; holy sites of pilgrimage have been reconstructed and religious education centres have been modernized. Some of the greatest events in the recent history of the Azerbaijani people have been the restoration of the Taza Pir, Ajdarbay, Shamakhi and Juma mosques and the Bibi-Heybat and Imamzada shrines, the foundation and construction of the Heydar Mosque, which bears the name of the National Leader of the Azerbaijani People and is one of the biggest mosques in the Caucasus, and the allocation of money from the state budget to religious organizations, all under the directives and decrees of President Ilham Aliyev. Azerbaijan was a very active participant in interreligious and intercultural dialogue during the first ten years of its independence. It is now an organizer and driving force in this process. Today the world public recognizes Azerbaijan as a tolerant and multicultural country and also acknowledges its success in spreading these values around the world. Important decisions have been taken to set up various bodies in the field of state-religion relations and coordinate their work. From this point of view, the institution of the Service of the State Counsellor on Multiculturalism, Interethnic and Religious Issues, and the foundation of the Baku International Multiculturalism Centre should be noted in particular. These organizations, together with the Ministry of Tourism and Culture and the State Committee for Work with Religious Organizations, accelerate the progress of the Azerbaijani government in the field of tolerance, multiculturalism, and intercultural and interreligious dialogue. Of course, a major decision related to this field was the Azerbaijani President’s declaration of 2016 as the Year of Multiculturalism and his approval of the associated Action Plan. This is considered to be the beginning of a new stage in state-religion relations and in multiculturalism. At the same time, 2017 was declared the Year of Islamic Solidarity in Azerbaijan. This was also a sign that Azerbaijan supports Islamic solidarity and pays special attention to it. Events were held in Azerbaijan and abroad to mark the year. The religion policy established by Heydar Aliyev is maintained in a fashion worthy of the National Leader by the Heydar Aliyev Foundation. The objectives of this policy are the restoration of historical and religious monuments–mosques, churches and synagogues; the promotion of national and religious values and traditions of tolerance; and raising awareness of Azerbaijan’s rich cultural heritage around the world. The Heydar Aliyev Foundation, headed by Mehriban Aliyeva, First Vice-President of the Republic of Azerbaijan, President of the Heydar Aliyev Foundation and Goodwill Ambassador of UNESCO and ISESCO, has succeeded
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in a short time in building and restoring mosques, shrines and Christian and Jewish places of worship, and in raising international awareness of Azerbaijan, including its traditions of religious and ethnic tolerance. Heydar Aliyev’s successful religious policy preserved the traditions of tolerance and restored historical and religious buildings and monuments. Together with the rich literature and art of the Azerbaijani people these are Azerbaijan’s greatest contributions to world culture and its legacy to future generations. Heydar Aliyev has a place in history as the creator of this legacy, the Azerbaijani people as heirs to the legacy and the Heydar Aliyev Foundation as its guardian and promoter. The Board of Muslims of the Caucasus also contributes to managing relations between state and religion and to preserving stability in the country. The Board plays a special role influencing the government’s religious policy. Relations between the Board and other organizations in Azerbaijan are based on mutual understanding and reliance. The Board takes an active part in preserving and strengthening the independence of the country. Azerbaijan sets an example to many countries in terms of the high level of these relations. Yüklə 2,25 Mb. Dostları ilə paylaş:
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