VOICE OF GLOBAL UMMAH

VOICE OF GLOBAL UMMAH

Volume 214, December 18, 2011
St. Louis, Missouri, USA

Editors: Mohamed & Rashida Ziauddin

In the Name of Allah, the Most Beneficent and the Most Merciful

(xeniagreekmuslimah.wordpress.com)

EDITORIAL:

Our Chechen brothers and sisters have been one of the strongest and most courageous group of Muslims the world had ever witnessed. When the UNION OF SOVIET SOCIALIST REPUBLIC (USSR) broke up, many of the States within USSR were able to become independent nations, but not Chechnya. The Chechens still tried to fight for their independence through two major wars and they courageously stood up against a former Superpower of the world.

MAN PROPOSES, BUT ALLAH DISPOSES. Maybe Almighty Allah had other better plans for Chechens which none of us know at the present time and as time unfolds so would Allah's plan become a reality. This E-Zine is Part I of a series of issues on Chechnya and in this issue our spotlight is on their history, tradition, culture et.c

(www.en.wikipedia.org)

(www.en.wikipedia.org)

Chechen Republic flag since 2004

The flag is composed of three horizontal bars of, from top to bottom:

Green, representing Islam;
White; and Red; superimposed on them is a narrow vertical white band at the hoist, containing the national ornament, a design of four golden scroll shapes.

(CHECHEN) EARLY HISTORY: 900 BC – 1555 AD
(Davit Chumburidze)
(Condensed version)

The ancestors of modern Chechens were the Vainakh-speaking tribes (Durdzukians and Didoyans) that hypothetically inhabited the Northern slopes of the Caucasus range since the 9th century BC. Ancient Georgian sources state that some Vainakh tribes occupied certain areas to the South of the main Caucasus range where they were playing a significant role in the forming of ancient Iverian kingdoms. During the early Iron Age, (7th century BC) the territory of modern Chechnya and surrounding areas were conquered by the Scythians and Sarmathians. Scytho-Sarmathians dominated the area until the end of the 3d century BC.

Since the beginning of the 3d century BC, the Alan-speaking tribes seceded from the Scytho-Sarmatian confederation and became the dominant player in North Caucasia until the devastating invasions of the Huns (4th century AD) and Avars (6th century AD). The 5th and the 6th centuries were marked by the beginning of the spread of Christianity among the Alans and Vainakhs.

Between 652AD and 790AD the Vainakhs successfully defended their lands from the Arab invaders from the south and the Khazars from the north, forming a new tribal confederation with the Alans who won supremacy over other tribes of North Caucasia and by the end of the 11th century managed to form a semi-state structure that some historians even tend to call “the Alan kingdom”. In 1080 the Vainakh tribe of Kistin successfully repelled the invasion of Seljuk Turks who came from Central Asia and established a short-lived but vast empire covering most of the Middle East and the Caucasus. Between 1184 and 1240 most of the Vainakh tribes were nominally incorporated into a strong Georgian kingdom. The Georgian Queen Tamar organized them into three provinces, namely Didoyeti, Durdzuketi and Tusheti. However, Georgians did not interfere with the Vainakh lifestyle and tribal structure, rather finding satisfaction in collecting tribute and recruiting soldiers from Georgia's northernmost provinces.

During the middle of the 13th century the Georgian kingdom was defeated and partially destroyed by the Mongols. The Vainakh lands to the north of the Caucasus range were formally incorporated into the Mongol Kypchak Empire while those to the south of the range remained within the kingdom of Georgia but in fact were dominated by Mongolian occupational troops. However, the Mongol domination over the Vainakhs was nominal and in fact had no or little influence on their lifestyle. In the 14th century, the whole Caucasus was devastated by the hordes of Tamerlane. The Vainakhs managed to repel that invasion and remained outside the short-lived Tamerlane's empire.

The 15th century was marked by the decline and disintegration of the Georgian kingdom, as the Vainakhs of North Caucasia became politically independent of Georgian kings. On the contrary, the Transcaucasian Vainakhs (Tsova-Tushins and most of the Kists) became more and more integrated into political life of the new-formed Georgian kingdoms of Kartli and Kaheti. Disintegraton of Georgia. As well as the fall of Byzantian Empire (1453) and Genoese Black Sea coastal colonies (1475) significantly diminished Christian influence in North Caucasia.

Between 1475 and 1555 North Caucasian Vainakhs were successfully manipulating between Ottoman Turkey, Khanate of Crimea and the Astrakhan Khanate. That period was marked by swift Islamisation of the Vainakhs, caused not only by political influence of the new Islamic regional powers but also by the century-old competition of Roman Catholic and Georgian Orthodox versions of Christianity as well as Vainakh tribal Paganism. The beginning of the 17th century was marked by further expansion of the Ottoman empire growing into the dominant power in the area.

Vainakhs living both to the north and to the south of the Caucasus range, were united into several tribes, among them Aukh, Didoy, Durdzuk, Ichker, Kachkalyk, Kistin, Michik, Tushin, etc… Each tribe subdivided further into clans (or teyps in Vainakh). That clan system never disappeared from Vainakh / Chechen life and is as strong nowadays as it was 800 years ago.

History of Islam in Chechnya
(Below is condensed version, for complete article, please visit www.chechynafree.ru)

The penetration of Islam in the 13-15 centuries in the Chechen tribes and communities to unite the people on the "Muslim brothers".

As the official religion of Islam was first adopted in the realm of Simsim in the southeast of Chechnya in the era of the Golden Horde.

Intensive penetration of Islam contributed to the economic, cultural and political ties with the Chechen and Ingush population of Kabarda, Kumykov, the Crimean Khanate and the Ottoman Turkey and Persia, the Shah. In the 16-17 centuries Vainakhs entered into a close economic, cultural and political ties with other North Caucasian peoples professing Islam. In the legends preserved the names of the first preachers of Islam in Chechen society: Termoli, Bath, Bers.

In the 16-19 centuries. gradually - then working, then in opposition to the old traditional beliefs and Christianity - Islam became the dominant religion and the only Vainakh.

Final approval of Islam in Chechnya due to the strengthening of the national liberation movement. The first major leader of the national liberation war, who raised the banner of "gazavat" - a religious war against infidels, ie, Non-Muslims - was a shepherd from the village of Aldy Ushurma in place which later was built the fortress of Grozny. Ushurma known in history under the name of Sheikh Mansour (Winner). Religio-political agenda Mansour was supported by the clergy not only Chechnya, but Dagestan and Azerbaijan. It was the merger of North Caucasian peoples under the banner of Islam in a single state. Instability in the 80s of the 18th century in the North Caucasus is connected with the name of Sheikh Mansur. The wave of popular uprisings subsided in 1791, after the arrest of Sheikh rebellious.

In 1834, Shamil sold the idea of ​​Sheikh Mansour: Imamate was established - the Islamic secular-religious state, which lasted 27 years. Under the banner of a religious war against non-Muslims - "gazavat" Shamil joined the mountaineers of the Northern Caucasus in the struggle against the colonial policy of tsarism. Islam is the Imamate of Shamil in the period, combining the secular and the religious sphere, was a synthesis of religion, politics and law.

From the mid 19th century in Chechnya began to spread Islam Sufi persuasion. Two etymology the term "Sufi" give an idea of ​​the nature of faith: from the Greek «sophos» - sage, from the Arabic "Sufi" - wearing coarse woolen garments, ascetic. For Sufism is characterized by a combination of idealist metaphysics of ascetic practice, religious tolerance. The doctrine of the Sufis among the great champion of Vainakhs spread the idea of ​​resisting evil with violence, Sheikh Kunta-Haji Kishiev. Its activities are pursued by Imam Shamil: primarily in connection with performances of Kunta Haji against the war.

CHECHEN TRADITIONS:

(ED NOTE:

Chechens have several traditions unique to their community. To read in detail about their multiple traditions, please visit an excellent site www.chechnyafree.ru. As an example of their unique traditions, we have highlighted but one single tradition below. Source: www.chechnyafree.ru)

"Nohchalla" - Chechen character
(www.chechynafree.ru)

The word "Nokhchallah" does not lend itself to translation . But it may and must be explained. "Nokhcho" stands for Chechen."Nokhchallah" brings together all the specific properties of the Chechen character. It implies a whole gamut of moral and ethical norms. It may be described as the Chechen code of honor.

Chivalry, gentility, diplomatic skills, manliness, generosity and reliability are the qualities which a child of a hardline Chechen family imbibes with, as they say, his mother's milk. And the Chechen code of honor is rooted in the remote days of Chechen history.

In the severe conditions of bygone years a refusal to open the door to a stranger could lead to lethal frostbites. He could succumb to fatigue or famine, fall prey to a wild beast or highway robbers. The ancestral tradition which has been held sacred, demands that a stranger be welcomed in, seated by the fire, offered food and shelter for the night. Hospitality is, thus, "nokhchallah." The narrow roads and paths of Chechnya zigzag around mountain cliffs and on the brink of precipices. A fight or a heated argument may send one down into the abyss. Politeness and willingness to compromise are "nokhchallah." The strenuous conditions of their life taught the highlanders to help and support one another, which is also "nokhchallah." But "nokhchallah" has nothing to do with the Table of Ranks. There have been neither princes nor serfs among the Chechens.

"Nokhchallah" is an ability to deal with people without showing your privileged position. The privileged should be extra polite and accommodating to avert hurting anyone's feelings. If two men meet and one of them is riding on horseback and the other walking, the one who is riding shall be the first to utter words of greeting. If the one who is walking is older that the one who is riding, the rider shall dismount to greet the older man.

"Nokhchallah" is friendship that lasts all life: in joy and sorrow. Highlanders hold friendship sacred. Inattentiveness or impoliteness shall be forgiven if they are displayed to a brother, but to a friend - never!

"Nokhchallah" is special respect for women. A man dismounts his horse before entering the village where the relatives of his mother or his wife live. And here is a story about a man who asked to spend a night in a house that stood on the outskirts of a Chechen village, without knowing that she was alone. The hostess could not reject his request. She gave him something to eat and made a bed for him. In the morning, the man realized that the woman was alone and that she had spent the night sitting by a lit lantern in the anteroom. As he was hurriedly washing up, he brushed the woman's hand with his small finger by accident. The man cut the finger off with his knife before leaving that place. Only a man brought up in the spirit of "nokhchallah" will go to such pains to protect a woman's honor.

"Nokhchallah" rules out all attempts at subjugation. Male Chechens have, since times immemorial, been brought up as protectors and trained to bear arms. "Come at liberty" is the oldest of the greetings in actual use in Chechnya. The freedom of spirit and readiness to fight to protect it is "nokhchallah."

"Nokhchallah" demands that Chechens respect all other men, regardless of their social origins, family background and religious beliefs. The bigger the difference between a Chechen and someone else, the more respect the Chechen shall accord that someone. You have a chance to be forgiven for hurting a Moslem's feelings because, people say, you may meet the person whose feelings you have hurt on Judgement Day. But all is lost if you have hurt the feelings of a person of a different creed, because there is no chance of ever meeting him. The sin will stay with you forever.

"Nokhchallah" is no book of do's and don't's. It is of their own free will that the Chechens obey its rules.

It is a condensed formula of a Chechen way of life.

CHECHEN HISTORICAL PERSONALITIES

Kunta-Khadzhi Kishiev – the Chechen Mahatma Gandhi
(www.chechynafree.ru)

The nature of Kunta-Khadzhi’s teachings is best reflected in his sermons and instructions that were collected from accounts by murids of the Kunta-Khadzhi fraternity.

The most serious of works about the life of Kunta-Khadzhi is a book by philosopher Vakhit Akaev, which is called “Sheikh Kunta-Khadzhi. Life and Teaching” and which came out in Grozny in 1994. The author writes: “Islam that got established in Daghestan, Chechnya and Ingushetia is of specific nature, which formed under the influence of Sufism. The Sufi Order facilitated dissemination and strengthening of Islam in the North Caucasus. It got stronger in Daghestan in the 19th century, when many representatives of official Islam stopped following the Koran and Sharia and began to encroach on the rights of the poor in favour of the ruling classes. That prompted Imam Gazi-Muhammad to declare gazavat or holy war on the ruling clique of mountaineers and expansionist policy of tsarism in the North Caucasus.

The Kadiri tarikat, a social movement and religious concept, known in the North Caucasus as Zikrism, emerged at the end of the Caucasian war and at the initial stage its ideology differed radically from the concept of holy war. The founder of Zikrism Sheikh Kunta-Khadzhi, a native of the Chechen village of Ilskhan-Yurt, appeared on Chechnya’s political scene at a time when people, weary of continuous war with the tsarist regime, needed peace.

Kunta-Khadzhi’s sermons calling for peace, brotherhood and support for the poor and orphans found a response among the people, driven to the point of physical extermination. Central in his sermons were the ideas of non-resistance to evil with violence, renunciation of military actions against the tsarist regime, which outnumbered mountaineers in military might, and appeals for submission. Kunta-Khadzhi was fully aware of the fact that irreconcilable resistance to the tzarist regime might result in a complete of annihilation of Chechens. It was that very circumstance that made Kunta-Khadzhi appeal to the idea of ending the bloodshed and returning to peaceful life. Zikrism ideology ran counter to the concept of holy war, or gazavat, which called for continuing the struggle till final victory. Shamil pursued Kunta-Khadzhi for his anti-gazavat ideas”.

The historical dispute between Shamil and Kunta-Khadzhi ended in a crush of the mountaineers’ centuries-old resistance to the immeasurably strong conqueror. Shamil, who had brought about the concept of gazavat or holy war, became a guest of honour of the Russian tsar and spent the rest of his life in Mecca. Kunta-Khadzhi, an advocate of submission, peace, good will and justice, was arrested with the consent of Tsar Alexander II in winter in 1864 and experienced in full what it was like to be an ordinary criminal in the jails of Novocherkassk and Ustyuzhino. St.Kunta-Khadzhi was tortured by loneliness, hunger and cold. The sheikh’s letters, which never reached his family, testify to severe trials all of which he stood humbly and with dignity.

In the above work Vakhid Akaev writes: “… Born into a poor Chechen family, on a territory conquered by the Russian Empire, he did all he could to establish spiritual brotherhood and social justice and put his whole heart into the cause. Success in combating social evil, as he saw it, could come not from the use of force, but from moral purification, elevation and mutual support among the mountaineers, the eternal search for God. The sheikh’s ascetic lifestyle, his profound piety and desire to alleviate people’s sufferings drew Chechens that had suffered most in the war to his side. As for the attitude of tsarist dignitaries and the tsar himself, it was different from that to Shamil… Unlike Shamil Kunta-Khadzhi was not a warrior and did not perform any feats of arms. He is a peace-maker, a saint and his deeds lie in the spiritual sphere. He recognizes one power – the power of God. Hence there could be no leniency towards Kunta-Khadzhi on the part of rich and mighty.

For the tsarist regime people with Kunta-Khadzhi’s outlook were much more dangerous than Shamil.

The tsarist authorities looked on Kunta-Khadzhi as a fanatic, criminal and trouble-maker inciting people to serving God, and not the ruling classes.

Hence official tsarist documents classed him as “a political criminal”, a “fanatic”, for he was seeking a righteous society calling for justice and life according to the laws of conscience and suffered to the point of self-torture feeling so keenly about people’s sins.

Followers of Kunta-Khadzhi have never acknowledged his death in a belief that he went into hiding and will make a come-back, thereby recognizing him as Mahdi (the last Messiah, successor of prophet Muhammad, God bless Him). Even in the most tragic times for Chechen people Sheikh Kunta-Khadzhi relentlessly called for mutual assistance and charity. In India he would undoubtedly have been given the name of Mahatma or Teacher, and in Chechnya he is known as Evliya, which means Saint. He is not just a saint, but a saint, who suffered for new philosophy, new outlook.

One is tempted to throw a bridge across the spiritual world of Kunta-Khadzhi to that of Leo Tolstoi to Mahatma Gandhi…” .People of different religions – Chechen Kunta-Khadzhi, Russian Leo Tolsoi, Hindu Mahatma Gandhi – all urged the humanity to be kind, compassionate, modest and generous.

As for Kunta-Khadzhi himself, a preacher, who called for renunciation of mundane life and non-resistance to evil with violence, he was sent to life exile to the town of Ustyuzhno in the Novgorod province. He died there on May 19th,1867.

Significantly, in the early 20th century printing-houses in Daghestan published collections of sayings by the Chechen saint that had been put together by his followers.

The teachings of Kunta-Khadzhi Kishiev

* If you want to love Allah – love justice.Wish your neighbour what you wish yourself. Never try to be richer, higher or stronger than others.Share with the poor everything God has sent you.Beware of the envious. Let them envy your knowledge, fairness and generosity. Pray to Allah that nothing earned with someone else’s blood and sweat would get attached to you. This is an insurmountable obstacle towards tarikat.

* A war is preposterous. Distance yourselves from anything reminiscent of war, if the enemy has not come to take your faith and honour from you. Your power lies in your intelligence, patience and justice. The enemy will never stand up to this force and admit defeat sooner or later. No one can overpower you or your truth if you follow your faith with devotion.

* The Almighty wants murids to spend their time doing good, that is, repair roads and bridges, clean up springs, grow trees along the roads and build mosques. A murid has to visit bed-ridden people, show interest in the needs of the elderly, the orphans and all feeble and sickly and do all he can to help them. A murid has to do other things that God might approve of, such as reconcile spouses that have fallen out, return mothers to their children and restore families.

* Never respond to evil with evil, for it causes more evil. Any evil is against God. God alone has the power to punish the villains and pardon the benefactors. You will defeat the villains and violent by rejecting them, perfecting your souls and your Order. The clearer and more righteous the way you follow, the more difficult you will make it for villains and tyrants. They will succumb to the power of your truth, for they will feel that the Almighty is on your side. They will be defeated by God and your tarikat. Time is working for you, for it is working for justice.

* Don’t carry weapons. Stay away from them. Weapons remind you of violence and take you off your path to God. The power of weapons is nothing as compared to the power of human beings that follow the path of God. Any weapons testify to lack of confidence that the Almighty will come to your rescue at the right moment. Besides, Eblis constantly sends your hand groping for the dagger or gun. You are becoming a victim of Eblis.

* Be hard-working. Don’t shrink from the most difficult of work. He who doesn’t earn his living lives at the expense of others. This is a sin, which equals to stealing. Learn to value and feel deep respect for every bread crumb, for this crumb is enough to feed a bird and an ant. You will save a soul made by God and none but Him is capable of creating even the smallest of being. Love the world created by its Great Maker and do all you can to preserve it.

* Refrain from excesses, for excesses, unlike needs, know no limits. It is a shame and a sin to wish what others haven’t got, to wish to stand out from others for luxury, smart clothes or a larger place to live in. It is a shame and a sin to have a lot of cattle and not to share them with those starving. It is a shame and a sin to change clothes every day and go by looking loftily on those wearing threadbare clothes for a long time.It is a shame and a sin to stand near a barefooted in expensive and stylish footwear.It is a shame and a sin to try to stand out from others for a high and costly hat. Excessive food, sleep, clothes and living quarters do not bring us closer but keep us away from Allah. Every Muslim is beautiful for his moderation and modesty. Moderation and modesty are the keys opening the gate to God.

* Don’t long for earthly honours. Earthly honours are illusions. Be happy and proud that you are equal among equals. If you discover you know more or have more, be quick to give it away, for otherwise it will be lost. What you have given away will come back, become a witness on Dooms Day.

* Don’t argue with the authorities, don’t try to replace them. All authority comes from God. Allah knows better, what authority to establish and where and for what purpose. The authorities have their own account to give to God. Don’t be enticed by the seemingly prestigious status of the authorities. Our tarikat is, undoubtedly, higher, for earthly authorities are supposed to resolve earthly problems mainly. No one has yet been sated with earthly pleasures. Earthly life is like salt water: the more you drink it, the more thirsty you become. Calm your souls in tarikat. A calm soul, striving for the Almighty, is eternal joy and happiness.

* A murid must respect an older person, for the latter has seen a lot, gone through a lot and knows a lot. A murid must respect a younger person, for it is possible that he hasn’t committed many sins yet. A murid must respect every person and be courteous to all, for it is the only way for his soul to stay calm and not let him diverge from tarikat.

* Feel deep affection for animals surrounding us. Take care of them in the right way and the right time. Cows, sheep, horses, dogs or cats cannot tell us of their needs. So we ourselves have to know and remember about them. Don’t rush to say your prayers if your cattle need water or food.Our souls must be pure and calm, when we pray to Our Maker.

* We have to be more attentive to animals than to people, for the animals are unaware of what they are doing. Cattle caught wandering in the kitchen-garden should not be beaten or cursed. They should be cautiously sent away, for they came there through people’s negligence. Torturing or tormenting animals is a grave sin. It is a sin to kill innocent birds, insects, all living creatures. All living creatures that do no harm to human beings must be protected by murids.

* All vegetation is alive too and has a soul of its own. Hide an axe, when you enter a forest, and cut the tree or pole you have come for. Care for every tree, bush or blade of grass. Love them and treat them as good friends.It is a terrible sin to cut a fruit-tree, a tree by the riverside or a tree by the roadside, which gives shadow to a traveler on hot day. Murids should plant trees everywhere and look after them until they grow.

* Water is the most sacred of God’s creations, for water, according to the Koran, never stops glorifying the Almighty Maker even when all living and non-living cease to do so. It is a great sin to pollute water. In spring and river water people use for drinking it is not allowed to wash dirty things, bathe or wash off dirt. For this purpose, you have to pick up some water and walk away from the spring or river. It is forbidden to throw rubbish into water and change the course of the river without need, for an action of this kind will kill all living creatures in the dried-up river-bed.

Fatima Arsanova
(www.chechynafree.ru)

A woman’s life at a time of political upheavals is always more difficult than that of a man. Nevertheless, a great number of women have become heroines of their time, among them Fatima Arsanova.

A girl from a poor Chechen family, Fatima looked at the revolutionary events in Russia of the early 20th century as a difficult way to a free, just and happy future. Fatima and her elder brother – Saidbei Arsanov, a future writer, took part in rallies and demonstrations in Vladykavkaz. In 1917 Fatima joined a self-defense unit. She never hesitated to take up the most difficult of tasks given by resistance fighters, was a connection, then joined a medical team and showing unbelievable courage and will-power helped the wounded. Fatima the paramedic became a legend spoken about all across the North Caucasus.

In August 1918 fighting was on in mutinous Grozny and both Russians and Chechens were dying on the barricades. Though it was next to impossible for Fatima to get into the besieged city, she and several other girls made their way into Grozny and immediately went to the frontlines to save the wounded. The slim girl wearing a men’s suit and carrying a medical bag was flying about like an angel reaching for everyone hit by a bullet. She was admired and her courage was inspiring. They said Fatima on the frontlines was a symbol of good luck and the soldiers were doing all they could to protect her against the bullets.

Fatima was tirelessly dressing the wounds from sunrise to sunset rushing to attend to every fighter. At one point, during a battle near a railway station, she fired a machine-gun to inspire Red Army soldiers panicking at the sudden appearance of an enemy armoured train.

She was only 20, when she was killed in a battle in the autumn of 1918. Fatima the paramedic is the legend of the North Caucasus… Fatima Arsanova is a Chechen hero.

CHECHEN DANCE
(www.chechynafree.ru)

EUROPE'S BIGGEST MOSQUE IN CHECHNYA

Vast New Mosque Opens in Chechnya
(www.bbc.co.uk)
May 8, 2009

(www.bbc.co.uk)

A new mosque in the Russian region of Chechnya - described by the authorities as the biggest in Europe - has opened.

The Heart of Chechnya mosque has been built in the centre of the capital, Grozny - on a spot where civil war raged only a few years ago.

Hundreds of local people attended the opening of the mosque, which was built in memory of Chechnya's assassinated pro-Kremlin leader Akhmad Kadyrov. His son Ramzan - the present ruler - led the inauguration ceremony.

Muslims played traditional instruments outside the mosque, built in the classical Ottoman style, and reminiscent of the Sultan Ahmed Mosque in Istanbul.

The Turkish-built structure, which can hold 10,000 worshippers, has risen where there was only rubble, says BBC correspondent James Rodgers.

Russia's Chechnya province President Ramzan Kadyrov, right, and Russian parliament deputy Adam Delimkhanov seen at a mosque in Chechnya's capital Grozny, southern Russia, Friday, May 8, 2009.
(AP Photo/Musa Sadulayev)

THE END