Islam in Azerbaijan
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Approximately 99.2 percent of the population of Azerbaijan is Muslim according to a 2009 Pew Research center report. The rest of the population adheres to other faiths or are non-religious, although they are not officially represented. Among the Muslim majority, religious observance varies and Muslim identity tends to be based more on culture and ethnicity rather than religion; however, many imams[who?] reported increased attendance at mosques during 2003. The Muslim population is approximately 85% Shi'a and 15% Sunni; differences traditionally have not been defined sharply.
Most Shias are adherents of orthodox Ithna Ashari school of Shi'a Islam. Other traditional religions or beliefs that are followed by many in the country are the orthodox Sunni Islam, the Armenian Apostolic Church (in Nagorno-Karabakh), the Russian Orthodox Church, the Georgian Orthodox Church, and various Christian sects. Traditionally villages around Baku and Lenkoran region are considered stronghold of Shi'ism. In some northern regions, populated by Sunni Dagestani (Lezghian) people, the Salafi movement gained great following. Folk Islam is widely practiced but there is little evidence of an organized Sufi movement.
There are fairly sizable expatriate Christian and Muslim communities in the capital city of Baku; authorities generally permit these groups to worship freely.
In the sixteenth century, the first shah of the Safavid Dynasty, Ismail I (r. 1486-1524), established Shi'a Islam as the state religion, although a portion of people remained Sunni. As elsewhere in the Muslim world, the two branches of Islam came into conflict in Azerbaijan. Enforcement of Shi'a Islam as the state religion brought contention between the Safavid rulers of Azerbaijan and the ruling Sunnis of the neighboring Ottoman Empire.
In the nineteenth century, many Sunni Muslims emigrated from Russian-controlled Azerbaijan because of Russia's series of wars with their coreligionists in the Ottoman Empire. Thus, by the late nineteenth century, the Shi'a population was in the majority in Russian Azerbaijan. Antagonism between the Sunnis and the Shi'a diminished in the late nineteenth century as Azerbaijani nationalism began to emphasize a common Turkic heritage and opposition to Iranian religious influences.
There is also a small Jewish community in Azerbaijan. There are three synagogues in Baku and a few in the provinces. Sheikh-ul-Islam Allahshukur Pashazade has donated US$40,000 for construction of Jewish House in Baku in 2000.
Azerbaijan is a secular country. A survey estimated the proportion of ardent believers in Azerbaijan at close to 7 percent, slightly more than the number of declared atheists — almost 4 percent — with the largest numbers falling into the category of those who consider Islam above all as a way of life, without strict observance of prohibitions and requirements, or as a fundamental part of national identity.
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In 1806, Azerbaijan was conquered by the Russian Empire from Persia in the Russo-Persian War (1804-13), but it only came to be confirmed in the aftermath of the next Russo-Persian War (1826-28). In 1918, Azerbaijan declared independence from Russia, but was incorporated into the Soviet Union in 1920.
Before Soviet power was established, about 2,000 mosques were active in Azerbaijan. Most mosques were closed in the 1930s, then some were allowed to reopen during World War II. The Soviet rule promoted an Azerbaijani national consciousness as a substitute for identification with the world Islamic community.
In the 1980s only two large and five smaller mosques held services in Baku, and only eleven others were operating in the rest of the country. Supplementing the officially sanctioned mosques were thousands of private houses of prayer and many secret Islamic sects.
Gradually, during the Soviet imperial twilight, signs of religious reawakening not only multiplied but surfaced into the open. According to Soviet sources, during the late 1970s around 1,000 clandestine houses of prayer were in use, and some 300 places of pilgrimage were identifiable. This growth proved the prelude to the public openings of hundreds of mosques in the following decade.
During World War II, Soviet authorities established the Muslim Spiritual Board of Transcaucasia in Baku as the governing body of Islam in the Caucasus, in effect reviving the nineteenth-century tsarist Muslim Ecclesiastical Board. During the tenures of Leonid Brezhnev and Mikhail Gorbachev, Moscow encouraged Muslim religious leaders in Azerbaijan to visit and host foreign Muslim leaders, with the goal of advertising the freedom of religion and superior living conditions reportedly enjoyed by Muslims under Soviet communism.
Beginning in the late Gorbachev period, and especially after independence, the number of mosques rose dramatically. Many were built with the support of other Islamic countries, such as Iran, Oman, and Saudi Arabia, which also contributed Qur'ans and religious instructors to the new Muslim states. A Muslim seminary has also been established since 1991. After independence, the laws regarding religion are quite clear. In Article 7 of the constitution, Azerbaijan is declared a secular state. This point is driven home in Article 19 with the statement of the separation of religion and state and the equality of all religions before the law as well as the secular character of the state educational system.
Secular politicians in Azerbaijan have raised concerns about the rise of political Islam, but others argue that Islam in Azerbaijan is a multifaceted phenomenon. Islam plays only a very limited role in the political sphere and only a small part of the population supports the idea of establishing an "Islamic order". This is due to the long tradition of secularism in Azerbaijan and to the fact that the nationalistic opposition movement is secular in character. Yet, according to some analysts, on the longer run, if the politicians do not manage to improve the conditions of life of the vast majority of the people, the population may express its discontent through political Islam.
The lone center of conservative Shia Islam, is the town of Nardaran, 25 kilometers northeast of central Baku, and is renowned for its thirteenth-century Shia shrine. Unlike the rest of the country which is staunchly secular and which is considered religiously progressive, Nardaran is the only place in the whole of Azerbaijan where its inhabitants are devoutly religious and fundamentalist, where its streets display religious banners and where most women wear chadors in public. The now banned Islamic Party of Azerbaijan was founded in this town and its base was centered there.
A survey estimated the proportion of ardent believers in Azerbaijan at close to 7 percent, slightly more than the number of declared atheists — almost 4 percent — with the largest numbers falling into the category of those who consider Islam above all as a way of life, without strict observance of prohibitions and requirements, or as a fundamental part of national identity.
There is a certain rise of religious extremism across the Azerbaijan as a result of continued problems such as corruption, poverty, and semi-authoritarian government rule, combined with disillusionment with the West and support of religious sects from different countries. However there's a very limited support for radical Islam in Azerbaijan. According to Svante Cornell:
Azerbaijan can rightly claim to be among the most progressive and secular Islamic societies. Aside from having been the first Muslim country to have operas, theater plays, and a democratic republic, Azerbaijan today is among the Muslim countries where support for secularism is the highest, and where radical ideologies have met only very limited interest.
Svante Cornell believes that the radical groups remain weak, but have a potential to grow under the current domestic and international circumstances. To confront this, the Azerbaijani state needs to address the diarchy in terms of supervision of religious structures. He writes, that the Government policies toward Islam in general and Islamic radicalism in particular have been inadequate.
- Religion in Azerbaijan
- State Committee for Work with Religious Organizations of Azerbaijan Republic
- Islam by country
- 2007 Baku terrorist plot
- Islamic Activism in Azerbaijan: Repression and Mobilization in a Post-Soviet Context, by Sofie Bedford, Stockholm University, Doctoral thesis, 2009
- Islam, State, and Society in Independent Azerbaijan. Between Historical Legacy and Post-Soviet Reality — with special reference to Baku and its environs, Rufat Sattarov, Reichert Verlag, Wiesbaden, 2009, ISBN 978-3-89500-692-0
- Administrative Department of the President of the Republic of Azerbaijan - Presidential Library - Religion
- Svante E. Cornell. The Politicization of Islam in Azerbaijan.
- Tadeusz Swietochowski. Azerbaijan: The Hidden Faces of Islam. World Policy Journal, Volume XIX, No 3, Fall 2002
- "Allahşükür Paşazadə: “Sovet dövründə Azərbaycanda 17 məscid olub, bu gün isə 2000-ə yaxın məscid, habelə kilsə və sinaqoqlar var”". az.apa.az (in Azerbaijani). Retrieved 18 October 2014.
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- IS AZERBAIJAN BECOMING A HUB OF RADICAL ISLAM? by Arzu Geybullayeva, European Stability Initiative
- Azerbaijani Jews worried over increasing radical Islamists, By Amiram Barkat, Haaretz - 02.15.2006
- Azeri poverty fuels rise of Islam. By Natalia Antelava, BBC News, 2005
- Azerbaijan plot shows radicals' threat has teeth, 08 Nov 2007, Reuters
- Azerbaijan: Does Wahhabism Pose A Threat? August 07, 2005 By Liz Fuller
- This article incorporates public domain material from websites or documents of the Library of Congress Country Studies.
- ISLAMIC AND ETHNIC IDENTITIES IN AZERBAIJAN: EMERGING TRENDS AND TENSIONS, A Discussion Paper, by Hema Kotecha, OSCE, 2006
- Azerbaijan: Islam in a post-soviet republic. By Anar Valiyev, CAEI
- Azerbaijan: Islamic threat to religious harmony, Open Democracy News