REGIONAL ISLAMIC SNAPSHOTS: ZAQATALA

C O N F I D E N T I A L SECTION 01 OF 03 BAKU 000711 SIPDIS SIPDIS FOR EUR/CARC E.O. 12958: DECL: 06/07/2017 TAGS: PGOV PREL PHUM KISL RU AJ SUBJECT: REGIONAL ISLAMIC SNAPSHOTS: ZAQATALA REF: BAKU 00581 Classified By: DCM Donald Lu per 1.4 (b, d). ¶1. (C) Summary: During a trip to Zaqatala, Qax, and Balakan, Emboffs visited several Islamic shrines, a dozen mosques, and an Islamic University to deepen our understanding of Islamic observance in northern Azerbaijan. Northern Azerbaijan is heavily Sunni, with a strong Sufi influence and a tradition of local shrines ("pirs"). Local religious leaders reported that the influence of Turkish and Wahhabi missionaries has diminished significantly since its peak in the early 1990s, due both to government efforts and a basic clash between the stern tenets of Wahhabism and the more tolerant local practices, although active Wahhabis remain in some local communities. Local religious leaders, level of education appeared to play a key role in shaping Islamic practice, and in earning the respect and confidence of local Muslim believers. Our visit underscored the government's discomfort with unregulated religious discourse, particularly between Azerbaijanis and outsiders. End summary. ¶2. (C) Emboffs traveled to the northern Azerbaijani regions of Zaqatala, Qax, and Balakan in mid-May as part of our ongoing efforts to understand the nature of Islamic practice and knowledge in Azerbaijan's regions. We visited several Islamic shrines, a dozen mosques, and the Islamic University in Zaqatala. In contrast to the Absheron peninsula and the southern parts of Azerbaijan, the northern portion of Azerbaijan is primarily Sunni, with a strong influence of Sufism. Northern Azerbaijan also includes many ethnic minorities from the North Caucasus area, who historically have been Sunni. Local Shrine Keepers -------------- ¶3. (C) Our visit to several local shrines or "pirs" (holy places),revealed the diversity of Islamic practice and education within Azerbaijan. We visited and spoke with the keeper of the Pirsaat Pir, which is on the outskirts of Shamakha, on the northwest road from Baku to Zaqatala. According to the keeper of the shrine, approximately 20-30 percent of motorists stop at this site to offer a quick prayer for road safety or healing for a variety of physical ailments. The elderly keeper of the shrine was unable, however, to give us basic information about the shrine, such as its history or its founding saint. When we asked the keeper what he tells interested motorists about the site, he simply muttered that his predecessor failed to give him this information. The shrine keeper's ignorance and the large volume of motorists stopping at the site represents one snapshot of Islamic practice in Azerbaijan: those who follow Islamic rituals, but with little theological grounding informing such observance. These rituals often are informed by local traditions, vice established theological interpretations that are broadly shared by the Muslim world. ¶4. (C) Our visit to a second shrine underscores the diverse nature of Islam in Azerbaijan. We visited Diri Baba ("living grandfather") mausoleum, which is approximately 20 kilometers southwest of Shamakha. The shrine is dedicated to a fifteenth century Sufi mystic and has been a site for Sufis to pray and retreat from the world. We met with Chingiz the well-educated, young keeper of the shrine. Chingiz is in his late 20s and recently completed a five-year degree program at a state-run Islamic university in only two years. While completing his Islamic studies, Chingiz learned Arabic and memorized the entire Koran. The Caucasus Muslim Board (CMB) appointed Chingiz as the keeper of the Diri Baba shrine, but he also spends half of his time teaching Arabic courses in the neighboring village of Maraza. ¶5. (C) Chingiz was able to give us detailed background about Diri Baba's history and religious significance. Chingiz said the shrine traditionally served as a prayer and meditation site for Sufis, particularly those affiliated with the Naqshbandiya tariqat. Chingiz explained that historically, Sufis came to the caves surrounding the shrine in search of a secret place where they could be apart from the temptations SIPDIS of the world. Chingiz remarked that the Naqshbandiya tariqat is an indigenous religious phenomenon in Azerbaijan, with deep historical roots in Dagestan, northern Azerbaijan, and parts of Turkey. (Note: Chingiz appeared to be an aspiring Sufi, perhaps a member of the Naqshbandiya tariqat, but said that he could not yet bestow that honor on himself.) ¶6. (C) When we asked about the activities of foreign Islamic missionaries in the area, Chingiz said that Turkish missionaries came in the early 1990s, followed by Wahhabis BAKU 00000711 002 OF 003 from the Gulf states and the North Caucasus. Chingiz claimed the influence of Wahhabis has diminished in the past two to three years because it is not congruent with Azerbaijan's traditions of religious tolerance and many Azerbaijans have been seen "the evils" of Salafist-inspired terrorism. Chingiz also noted that Wahhabis are against Azerbaijan's tradition of praying at shrines. Popular Sufi Sheik: Local-Level Respect Matters -------------- --- ¶7. (C) Our meeting with Sheik Seyfuddin in Mukhash village illustrates how some local Islamic figures can garner local support, while walking a fine line in their relations with the government. Seyfuddin appears to be a locally-respected imam, who is inclined toward the Naqshbandiya tariqat (Note: Seyfuddin's father was a popular Naqshbandiya teacher during the Soviet period, according to a Baku-based Islamic analyst.) A variety of Mukhash villagers helped us find Seyfuddin's home, where he welcomed us for tea. ¶8. (C) Commenting on his background, Seyfuddin said he had traveled and studied in Dagestan, Pakistan, Sudan, and Saudi Arabia. He also said that his parents were originally came from Dagestan, which is traditionally a stronghold for Sufism. Seyfuddin observed that the level of religious practice in Mukhash is growing, with eight mosques and approximately 1,000 believers at Friday prayers. Seyfuddin stated that Wahhabism is "growing fast" in portions of northern Azerbaijan, but criticized the government's heavy-handedness in dealing with Muslims. He said the government's indiscriminate arrests of suspected "Wahhabis" has a "boomerang effect," which is strengthening the appeal of Wahhabism among some believers. ¶9. (C) Several anecdotal observations point to Seyfuddin's local popularity. First, he told us that the CMB removed him from his position in the 1990s as the village's chief imam. Mukhash residents appealed to the GOAJ, and Seyfuddin was reinstated after several years. Second, we observed Mukhash residents bring a young, physically-deformed child to Seyfuddin and ask him to pray over their child for healing. Finally, every villager we spoke with knew his name and residence. Seyfuddin's popularity runs counter to the broader trend of Azerbaijanis having limited respect for the state-approved clergy. As Seyfuddin's story suggests, there are exceptions to this trend, particularly in small, tight-knit communities. Meeting with Islamic University Officials -------------- ¶10. (C) We also met with two representatives of the Islamic University in Zaqatala. Per reftel, the main campus of the Islamic University is in Baku, but there are four extension campuses in Zaqatala, Sumqayit, Lenkoran, and Mingachevir. The Caucasus Muslim Board administers the university's curriculum, appoints its professors, and administers tests for students who aspire to become imams. ¶11. (C) The chief imam at the Zaqatala university, Haji Ibrahim Efendi, told us that Wahhabism remains a problem in Zaqatala and the surrounding northern regions of Qax and Balakan. Efendi explained that Wahhabism was more widespread in the early 1990s when missionaries from Arab countries, Afghanistan, and Pakistan came to Azerbaijan. Efendi argued that the government largely has dealt with this problem, while acknowledging that foreign missionaries periodically come to northern Azerbaijan. Efendi also noted that are some local Azerbaijani Wahhabi converts living in Zaqatala, but said the authorities seek to ensure that they obey local laws. ¶12. (C) Ibrahim Bal -- the university's rector -- provided background on the university. There are approximately 155 students and 20 teachers. Course work focuses on theology, sharia, and the social sciences. After finishing a five-year degree, graduates can become imams, translators, or teachers of Arabic or sharia. (Note: Bal's comments track with what the rector of the Islamic University in Baku told us--reftel.) Government Fears Unregulated Religious Discourse -------------- --- ¶13. (C) Two examples illustrate the government's Soviet-style approach toward religious discussions that are not pre-scripted or tightly regulated. One week before leaving Baku for Zaqatala, we worked with the rector of the Zaqatala Islamic University to arrange a roundtable discussion with students. Upon arrival, the rector backtracked on his willingness to allow a discussion with BAKU 00000711 003 OF 003 students, offering no concrete explanation. When we sought to work with Ibrahim Bal to arrange the roundtable, Bal finally admitted that the university generally does not allow these types of events. ¶14. (C) Secondly, we visited the village of Aliabad and met with the local imam. The imam was friendly and welcomed us to his mosque, while advising that we contact the local mayor's office before scheduling future visits to Aliabad. While we were having tea with several local residents fifteen minutes later, the disheveled deputy mayor nervously came running up to the chayhana to ask about our visit. Comment -------------- ¶15. (C) As these snapshots demonstrate, Islamic practice and observance in Azerbaijan is far from monolithic. Practice and observance vary even within particular regions. Sunni Islam appears to be the most widespread Islamic trend in the Zaqatala region. The region's proximity to the North Caucasus traditionally has been a gateway for reinforcing the influence of Sunni and Sufi Islam. ¶16. (C) As our interlocutors reported, Salafist Islam appears to have pockets of influence within select communities. We hear a wide variety of opinions on the influence of Wahhabism in Azerbaijan -- ranging from "there is no problem," to "Wahhabis have nearly taken over Azerbaijan." Our anecdotal observations in heavily Sunni northern Azerbaijan suggest that Wahhabism's impact has declined since the mid-1990s, but there are some pockets of active Wahhabis. Unfortunately, there is a dearth of reliable, scientific data on the development of Salafism in Azerbaijan, as even the most reliable Azerbaijani and Western academics largely rely on anecdotal information to draw their conclusions. We will continue to monitor this trend through periodic trips to the regions. LU