By Adeeb Khalid
Adeeb Khalid combines insights from the examine of either Islam and Soviet historical past during this refined research of the ways in which Muslim societies in relevant Asia were reworked through the Soviet presence within the quarter. Arguing that the utopian Bolshevik undertaking of remaking the realm featured a sustained attack on Islam that destroyed styles of Islamic studying and punctiliously de-Islamized public existence, Khalid demonstrates that Islam turned synonymous with culture and used to be subordinated to robust ethnonational identities that crystallized in the course of the Soviet interval. He indicates how this legacy endures this present day and the way, for nearly all of the inhabitants, a go back to Islam ability the restoration of traditions destroyed below Communism. Islam after Communism purposes that the phobia of a rampant radical Islam that dominates either Western notion and lots of of primary Asia's governments will be tempered by means of an knowing of the politics of antiterrorism, which permits governments to justify their very own authoritarian regulations by means of casting all competition as extremist. evaluating the secularization of Islam in important Asia to reviews in Turkey, the previous Yugoslavia, and different secular Muslim states, the writer lays the basis for a nuanced and well-informed dialogue of the forces at paintings during this the most important area.
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Extra resources for Islam after Communism: Religion and Politics in Central Asia
Indeed, throughout the twentieth century, a substantial current of opinion in Muslim societies held that Islam’s message was one of social justice and that socialism was inherent in Islam. Therefore, only the more extremist and inflexible versions of Islam could effectively counter Communism. The need to counter Communism with Islam thus drew the United States close to the most conservative regimes in the Muslim world, whose wariness of the Soviets coincided with implacable hostility to social or political change at home and which used an appeal to Islam to crush secular leftist opposition at home.
The Qur’an and the hadith were not studied as such. The ulama of Central Asia had little recourse to the texts that we think of as the original sources of Islam. This fact strikes modern sensibilities as incomprehensible (and, as we shall see, the modernist Muslim critique of madrasa education focused on this point), but it made perfect sense within the logic of the tradition as it had evolved. Tafsir, the science of the explication of the Qur’an, was a high-stakes endeavor left to a few specialists.
The Russians had been encroaching southward for more than a century and a half, and had, slowly but surely, extended their control over what is now Kazakhstan over the course of the nineteenth century. Tashkent, however, was the first major city in the sedentary zone of Central Asia that they had annexed. The subjugation of the rest of Transoxiana proceeded with great speed. The military forces of the three major states in the region— Bukhara, Khiva, and Kokand—proved woefully inadequate in the confrontation, and they were overwhelmed.