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İkinci Dünya Savaşı, Sovyet Resmi İslamı ve Orta Asya Müslüman Ruhani İdaresi (Müftülüğü)-SADUM

Yıl 2023, Cilt: 23 Sayı: 1, 151 - 185, 26.06.2023

Mehmet Erkan Kıllıoğlu

https://doi.org/10.32449/egetdid.1273974

Öz

1941 yılında Sovyetler Birliği’nin Almanya’ya karşı İkinci Dünya Savaşı’na girmesi ve sonrasında cephede yaşanan toprak, malzeme ve insan kayıpları yüzünden Sovyetler Birliği atıl kapasite olarak görülen ve orduda çoğunlukla geri hizmette kullanılan Müslüman nüfusu da savaşta kullanmaya karar vermiştir. Ancak bu nüfusun geçmişte yaşanan Basmacı İsyanı vb. olayların ortaya çıkardığı husumet sebebiyle önce ikna edilmesi ve Sovyet yönetimini desteklemesi için kendilerine uygulanan sert tutumda gevşemeye gidilmesi ve gönüllerinin kazanılması öncelikle yerine getirilmesi gereken bir şart olarak Sovyet yönetiminin karşısına çıkmıştır. Sovyet yönetimi de gereken adımları atmak durumunda kalmıştır. Bu kapsamda Sovyet yönetimi Müslümanlara ve İslam dinine karşı müsamahasız tutumunu unutturmak adına öncelikle Sovyet resmi İslam anlayışının da temelini oluşturacak ve Müslüman nüfusla inanç üzerinden irtibat kurulmasına imkan sağlayacağı düşünülen dört Müslüman Ruhani İdaresi (Müftülük-Dukhovnoye Upravleniye) kurulmasına karar vermiştir. Bu kapsamda Devletle Müslüman nüfus arasındaki ilişkileri geliştirme yaklaşımı kapsamında 1942 yılında İslam’a resmi bir statü tanınmış, bu statü tanınırken de 1783 yılında Çariçe II. Katerina tarafından kurulan dini yapı esas alınmıştır. Orta Asya ahalisinin Sovyetler Birliğini sahiplenmesi ve savaş sırasında desteklemesi amacıyla kurulan bu dört Müftülükten en önemlisi Orta Asya ve Kazakistan’dan sorumlu olan SADUM olmuştur. SADUM, 20 Ekim 1943 tarihinde Taşkent’te kurulmuştur. SADUM, Sovyetler Birliği’ndeki dört Müftülük içinde en önemli olanıdır, zira Birlik Müslüman nüfusun %75’i SADUM sorumluluk alanı içinde kalan bölgede yaşamaktadır. Bu da SADUM’un önemini arttırmıştır. Bu çalışmada SADUM’un kuruluşu ve faaliyetlerine tarihi süreç içinde değinilecektir.

Anahtar Kelimeler

Orta Asya İkinci Dünya Savaşı SADUM Stalin Resmi İslam

Destekleyen Kurum

-

Proje Numarası

-

Teşekkür

-

Kaynakça

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Second World War, Soviet Official Islam and The Spiritual Administration of the Muslims of Central Asia and Kazakhstan-SADUM

Yıl 2023, Cilt: 23 Sayı: 1, 151 - 185, 26.06.2023

Mehmet Erkan Kıllıoğlu

https://doi.org/10.32449/egetdid.1273974

Öz

In 1941, the Soviet Union's entry into the Second World War against Germany and because of the subsequent loss of land, materials and people at the front, the Soviet Union decided to enlist the Muslim population, which was seen as an idle capacity and mostly used in support units in the army. However, the bitter memories of the past, like the suppression of Basmacı Revolt caused hostility to Soviet regime. Because of that, in order to convince and gain Central Asian Muslims populations support, Soviet administration tried to win their hearts. Within this context, the Soviet administration decided to establish four Muslim Spiritual Administrations (Müftülük-Dukhovnoye Upravleniye), which were thought to form the basis of the Soviet official Islam and enable direct contact with the Muslim population through faith. In this context, in order to improve relations between the State and the Muslim population, an official status was granted to Islam in 1942. The Soviet administration copied the religious structure that was established by Catherina II in 1783. Among the four Muslim Spiritual Administrations, the most important one was SADUM. SADUM was founded on October 20, 1943 in Tashkent. It was responsible for Central Asia and Kazakhstan whole. SADUM is the most important of the four Muftiate in the Soviet Union, because 75% of the Soviet Union’s Muslim population lives in the area under SADUM's jurisdiction. This has increased the importance of SADUM. In this study, the establishment and activities of SADUM will be mentioned in a chronological way.

Anahtar Kelimeler

Central Asia Second World War Stalin SADUM Official Islam

Proje Numarası

-

Kaynakça

  • Abduvakhitov, A. (1993). Islamic revivalism in Uzbekistan. Dale F. Eickelman (Ed.), Russia’s Muslim frontiers: New directions in cross cultural analysis içinde (s. 79-97). Indiana University.
  • Abraham, M. D. (1977). Mahmūd Shaltūt (1893-1963), A Muslim reformist: His life, works and religious thought. University Microfilms.
  • Ahrari, M. E. (2001). Jihadi groups, nuclear Pakistan, and the new Great Game. Strategic Studies Institute, U.S. Army War College.
  • Akçalı, P. (1998). Identity politics and political mobilization in Central Asia: The case of Islamic Renaissance Party (IRP) [Yayımlanmamış doktora tezi]. Miami University.
  • Akiner, S. (2003). The politicisation of Islam in Postsoviet Central Asia. Religion, State and Society, 31(2), 97-122.
  • Al-Rahim, A. H. (2006). Islam and liberty. Journal of Democracy, 17(1), 166-169.
  • Altun, İ. (2002). Ebu Musa El-Eş’ari’nin hayatı ve kişiliği (Tez No. 110280) [Doktora tezi, Atatürk Üniversitesi]. Yükseköğretim Kurulu Ulusal Tez Merkezi.
  • Anderson, J. (1994). Islam in the Soviet archives: A research note. Central Asian Survey, 13(3), 383-394.
  • Atkin, M. (1986). The survival of Islam in Soviet Tajikistan. Middle East Journal. 43(4), 605-618.
  • Atkin, M. (2000). The rhetoric of Islamophobia. Central Asia and Caucasus, 1, 123-132.
  • Babadzhanov, M. (2010). Kokandskoe Khanstvo: Vlast’, politika, religiia. University of Tokyo.
  • Babajanov, B. (2001). O fetvakh SADUM protiv `neislamskikh obychaev` (On the fatwas of the Spiritual Board of Central Asia Aganist `non-Islamic rituals)”. Alexei Malashenko ve Martha Brill Olcott (Ed.), Islam na post-Sovetskom prostransive: Vzglyad iznutri (Islam in the Post-Soviet space: A View from inside) içinde (s. 170-184). Moscow Carnegie Center.
  • Babakhanov, S. (1999). Muftii Ziiauddinkhan ibn Eshon Babakhan: Zhizn’i deiatelnost’. Gosudarstvennoe Nauchoe Izdatel’stvo.
  • Bedirhan, Y. (2011). Değişen Orta Asya ve Kafkaslarda radikal unsurların yükselişi. Erzincan Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, 4(2), 439-456.
  • Bekkin, R. (2017). The central spiritual administration of the Muslims of Russia (TsDUM) and its strategy of subordinate partnership in dialogue with the Russian Orthodox Church. Context, 4(2), 7-28.
  • Bekkin, R. (2020). People of reliable loyalty…Muftiates and stae in modern Russia. Södertörns Högskola (University). Elanders. Bennigsen, A. (1985). Islam in the Soviet Union: general presentation. METU African Asian Studies Group.
  • Bennigsen, A. (1989). Soviet strategy and Islam. St. Martin’s Press.
  • Bennigsen, A. ve Wimbush, S. E. (1983). The Islamic threat to Soviet state. St. Martin’s Press.
  • Bennigsen, A. ve Wimbush, S. E. (1985). Mystics and commissars: Sufism in the Soviet Union. C. Hurst and Company.
  • Bennigsen, A. ve Wimbush, S. E. (1986). Muslims of the Soviet empire. C. Hurst and Company.
  • Boboxonov, S. (2001). Shaykh Ziyovuddinxon ibn Eshon Boboxon. Taşkent.
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  • Kaushik, D. (2000). Islamic Fundamentalism in Central Asia: An appraisal. Himalayan and Central Asian Studies, 4(3-4), 3-23.
  • Keddi, N. R. (1972). Sayyid Jamāl ad-Dīn “al-Afghānī”: A political biography. University of California.
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  • Kepel, G. (2002). Jihad: The trail of Political Islam. (Anthony F. Roberts, Çev.). Harvard University.
  • Keskin, M. (2005). Eş’ariliğin Teşekkül Süreci, el-Eş’ari Dönemi. (Tez No. 419694) [Doktora tezi, Ankara Üniversitesi]. Yükseköğretim Kurulu Ulusal Tez Merkezi.
  • Keskioğlu, O. (1970). Muhammed Abduh (1266-1323h./1849-1905m.). Ankara Üniversitesi İlahiyat Fakültesi Dergisi, 18(1), 109-136.
  • Kerimbayev, S. K. (1980). Sovetskii Kirgizstan v kelikoi otechestvennoi voine 1941-1945 gg. Frunze.
  • Khalid, A. (2005). Culture and power in colonial Turkestan. Cahiers d’Asie Centrale, 17-18, 413-447.
  • Khrushchev, S. N. (1990). Khrushchev on Khrushchev. Little, Brown.
  • Kıllıoğlu, M. E. (2020). Özbekistan’da dört tarz siyaset ve Özbek modernleşmesi: Ruslaşmak, Sovyetleşmek, Özbekleşmek ve İslamlaşmak. (Tez No. 644728). [Doktora tezi, Marmara Üniversitesi]. Yükseköğretim Kurulu Ulusal Tez Merkezi.
  • Krivosheev, G. K. (1997). Soviet casualities and combat losses in the twentieth century. Green Hill.
  • Lewis, D. (2008). Temptations of tyranny in Central Asia. Hurst and Company, 2008.
  • Macleod, C. ve Mayhew, B. (1997). Uzbekistan, the golden road to Samarkand. The Guidebook Company.
  • Madrakhimov, M. B. (2002). The rise of Islamic fundamentalism in Uzbekistan. Air University, Air Command and Staff College.
  • Malashenko, A. (2001). Islam in Central Asia. Roy Allison ve Lena Jonhson (Ed.), Central Asian security: The new international context içinde (s. 49-66). Royal Institute of International Affairs.
  • McGlinchey, E. M. (2006). Islamic leaders in Uzbekistan. Asia Policy, 1(1), 123-144.
  • Metcalf, B. D. (1982). Islamic revival in British India: Deoband, 1860-1900. Princeton University.
  • Muminov, A. (2007). Fundamentalist challenges to local Islamic traditions in Soviet and Post-Soviet Central Asia. Uyama Tomohiko (Ed.). Regional and transregional dynamism in Central Eurasia: Empire, Islam, and politics içinde (s. 249-262). Slavic Research Center, Hokkaido University.
  • Myer, W. (2001). Islam and Colonialism: Western perspectives on Central Asia. Routledge.
  • Naumkin, V. V. (2005). Radical Islam in Central Asia: between pen and rifle. Rowman and Littlefield.
  • Norling, N. (2017). Party problems and factionalismin Soviet Uzbekistan, evidence from the Communist Party archives. Central Asia-Caucasus Institute.
  • Nurmanova, A., Allen, F. ve Muminov, A. (2018). Saduakas Gilmani. Stanislav M. Prozorov (Ed.), Islam na territorii byvshei Rossiiskoi İmperi: Entsiklopedicheskii Slovar içinde (s. 134-137). Vostochnaia Literature.
  • Olcott, M. B. (1990). Central Asia: The reformers challenge a traditional society. Lubomyr Hajda ve Mark Beissinger (Ed.), The nationalities factor in Soviet politics and society içinde (s. 253-280). Westview.
  • Olcott, M. B. (1993). The Central Asian political crisis. Dale F. Eickelman (Ed.), Russia’s Muslim frontiers, new directions in cross-cultural analysis içinde (s. 49-62). Indiana University.
  • Olcott, M. B. (2007). Roots of radical Islam in Central Asia. Carnegie Endowment for International Peace, Russia and Eurasia Program, Carnegie Papers No: 77.
  • Olcott, M. B. (2012). In the whirlwind of Jihad. Carnegie Endowment for International Peace.
  • Paloczi-Horvath, G. (1960). Khrushchev: The making of a dictator. Little, Brown and Company.
  • Poliakov, S. (1992). Everyday Islam: Religion and tradition in rural Central Asia. M. E. Sharpe.
  • Poujol, C. (2005). Islam in post-Soviet Central Asia: Democracy versus justice? Irina Morozova (Ed.), Towards social stability and democratic governance in Central Eurasia içinde (s. 50-66). IOS.
  • Rashid, A. (2017). The resurgence of Central Asia: Islam or nationalism. Oxford University.
  • Remnev, A. (2006). Rossiiskaia İmperiia i İslam v Kazakhskoi stepi (60-80-e gody XIX veka. Sergei N. Abashin ve Valentin I. Bushkov (Ed.), Rasy, narody: Sovremennye etnicheskie i rasovye problemy içinde (s. 238-277). Nauka.
  • Reyes, S. (2016). Exploring a postsecular perspective of multiple modernities in Tatarstan: The use of Jadidism in building Tatar etno-religious identity. [Yayınlanmamış yüksek lisans tezi]. Queen’s University.
  • Rezun, M. (1992). The Muslim borderlands: Islam and nationalism in transition. Miron Rezun (Ed.), Nationalism and the breakup of an empire: Russia and its periphery içinde (s. 125-140). Praeger Publishers.
  • Ro’i, Y. (1990). The Islamic influence on nationalism in Soviet Central Asia. Problems of Communism, 39(4), 49-64.
  • Ro’i, Y. (2000). Islam in the Soviet Union: From the Second World War to Gorbachev. Hurst and Co.
  • Rorlich, A. A. (1991). Islam and Atheism: Dynamic tensions in Soviet Central Asia. William Fierman (Ed.), Soviet Central Asia: The failed transformation içinde (s. 186-218). Westview.
  • Roy, O. (2000). The new Central Asia: The creation of nations. New York University,
  • Roy, O. (2003). Küreselleşen İslam. (Haldun Bayri, Çev.). Metis. Ruzaliyev, O. (2005). Islam in Uzbekistan: Implications of 9/11 and policy recommendations for the United States. Journal of Muslim Minority Affairs, 25(1), 13-29.
  • Rywkin, M. (1990). Moscow’s Muslim challenge. M. E. Sharpe. Salmorbekova, Z. ve Yemelianova, G. (2010). Islam and Islamism in Fergana valley. Galina Yemelianova (Ed.), Radical Islam in the former Soviet Union içinde (s. 211-243). Routledge.
  • Sartori, P. (2010). Towards a history of the Muslims’ Soviet Union: A view from Central Asia. Die Welt des Islams, 50(3/4), 315-334.
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  • Steinbeger, P. (2003). Fundamentalism in Central Asia: Reasons, reality and prospects. Tom Everett-Health (Ed.), Central Asia: Aspects of transition içinde (s. 219-243). Routledge.
  • Şimşek, M. (2005). Mahmud Şeltut (1893-1963), hayatı, düşüncesi ve eserleri. İslam Hukuku Araştırmaları Dergisi, 6, 369-398.
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  • Taşar, E. M. (2010). Soviet and Muslim: The institutionalization of Islam in Central Asia, 1943-1991. [Yayımlanmamış doktora tezi]. Harvard University.
  • Taşar, E. M. (2011). Islamically informed Soviet patriotism in postwar Kyrgyzstan. Cahiers du Monde Russe, 52(2/3), 397-404.
  • Taşar, E. (2016). The official madrasas of Soviet Uzbekistan. Journal of the Economic and Social History of the Orient, 59, 265-302.
  • Taubman, W. (2003). Khrushchev: The man and his era. Norton.
  • Thibault, H. (2014). Religious revival in Tajikistan: The Soviet legacy revisited. [Yayımlanmamış doktora tezi]. University of Ottowa.
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  • Tompson, W. J. (1995). Khrushchev: A political life. St. Martin’s Griffin.
  • Turgut, A. (2013). Comparative analysis of domestic security issues of Kazakhstan and Uzbekistan in the post-Soviet era (Tez No. 347259) [Yüksek lisans tezi, Ortadoğu Teknik Üniversitesi]. Yükseköğretim Kurulu Ulusal Tez Merkezi.
  • Usmankhodzhaev, A. (2008). Zhizn Muftiev Babakhanovykh: Sluzhenie vozrozhdeniiu Islama v Sovetskom Soiuze. Nizhnii Novgorod.
  • Werth, A. (1961). Russia under Khrushchev. Hill and Wang.
  • Wolters, A. (2014). The state and Islam in Central Asia: Administering the religious threat or engaging Muslim Communities? Private Hochschule Göttingen (PFH), Forschungspapiere/Research Paper.
  • Yerekesheva, L. (2004). Religious identity in Kazahkstan and Uzbekistan: global-local interplay. Strategic Analysis, 28(4), 577-588.
  • Yunusova, A. ve Azamatov, D. (2013). 225 let Central’nomu duxovnomu upravleniyu musul’man. Istoricheskie ocherki [225 years of the Central Spiritual Administration of Muslims of Russia. Historical essays]. GUP RB UPK.
  • Zebiri, K. (1991). Shaykh Mahmûd Shaltût: Between tradition and modernity. Journal of Islamic Studies, 2(2), 210-224.
  • Zebiri, K. (1993). Mahmud Shaltut and Islamic modernism. Clarendon.
  • Zelkina, A. (1998). Islam and Security in the New States of Central Asia: How Genuine is the Threat? Religion, State and Society, 27(3/4), 355-372.
  • Zubok, V. ve Pleshakov, C. (1996). Inside the Kremlin’s Cold War: From Stalin to Khrushchev. Harvard University.
Toplam 113 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Konular Siyaset Bilimi
Bölüm Makaleler
Yazarlar

Mehmet Erkan Kıllıoğlu 0000-0002-3146-2609

Proje Numarası -
Yayımlanma Tarihi 26 Haziran 2023
Yayımlandığı Sayı Yıl 2023 Cilt: 23 Sayı: 1

Kaynak Göster

APA Kıllıoğlu, M. E. (2023). İkinci Dünya Savaşı, Sovyet Resmi İslamı ve Orta Asya Müslüman Ruhani İdaresi (Müftülüğü)-SADUM. Türk Dünyası İncelemeleri Dergisi, 23(1), 151-185. https://doi.org/10.32449/egetdid.1273974
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