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
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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

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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

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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
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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
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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

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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
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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