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Masguda Shamsutdinova Dissertation
Masguda Shamsutdinova Dissertation
Summary
Introduction
The decline of traditional social relations and the influx of conflicting ideological influences after the collapse of the Soviet nion led to societal pessimism and spiritual crisis among the Tatars of Russia. This turbulence caused increased social problems such as alcoholism and drug addiction, as well as the spread of non-traditional sectarian religious movements. The unique religious and cultural practices of the Tatars risk being lost amidst missionary pressures from the East and the erosion of moral and spiritual values. Islam, which the Tatars adopted over a millennium ago, remains a central component of their identity and social cohesion. Studying their religious holidays, rituals, and customs-especially the "Maulid-Bayram"(the Prophet Muhammad's birthday)-is crucial to preserving ethnic identity and fostering peaceful interfaith relations in Russia. Religion for the Tatars is not just spiritual but also a social regulator, shaping moral ideals and cultural continuity.
Chapter I. Muslim Holidays Among the Tatars
§1. The Main Stages of the History of Islam in the Middle Volga Region
Islamization of the Volga Bulgars, the ancestors of modern Tatars, began as early as the 7th-9th centuries, with historical accounts linking it to the reign of Caliph Mamun and possibly earlier. Tatar mythology holds that companions of the Prophet Muhammad actively preached Islam in the region. Sacred places like the Mountain and Well of Gabdrakhman symbolize the early Islamic heritage.
The region exhibited religious plurality before full Islamization, as evidenced by lbn Fadlan's 10th-century embassy records describing funerary rites influenced by pre-lslamic Zoroastrian practices. Despite Islamic adoption, many ancient beliefs and customs persisted and blended with Islamic traditions, resulting in a uniquely local form of Islam among the Tatars.
The Golden Horde period (13th-15th centuries) was a key era for the consolidation of Islam, with the Mongol rulers adopting the faith and promoting urban development, trade, and cultural exchange. The Kazan Khanate inherited these traditions and maintained close ties with the Ottoman Empire and other Muslim powers, fostering religious tolerance and vibrant Islamic culture. Following the Russian conquest of Kazan in the 16th century, Islam became a symbol of ethnic and religious resistance among Tatars. Despite Russian efforts to Christianize the population, Islam remained central to Tatar identity. Women played a pivotal role in preserving religious customs and education during periods of oppression.
Tatars historically exhibited high literacy rates, especially in religious texts. Their education emphasized Arabic and Persian, enabling access to a broad Islamic cultural sphere. The literary tradition incorporated classical Islamic authors alongside local poets, reflecting a rich synthesis of Eastern and Tatar influences.
§ 2. Muslim Holidays and Rituals Among the Tatars
Muslim holidays among the Tatars are deeply embedded in their socio-cultural fabric, combining religious observance with local customs. The most significant canonical holidays are Kurban-Bayram (Festival of Sacrifice) and Uraza-Bayram (Eid al-Fitr). Alongside these, the Maulid-Bayram (Prophet Muhammad's birthday) holds an important, though non-canonical, place. Religious holidays perform multiple functions: they regulate social behavior, reinforce ethical ideals, and cultivate collective emotional and ideological sentiments. Tatar Muslim holidays also integrate pre-Islamic rituals, such as sacrifices to spirits associated with natural elements, which coexist with Islamic prayers and rituals.
For example, during Kurban-Bayram, men perform ritual prayers and processions, while women observe from a distance. Some local practices, like drinking sacrificial animal's blood, reflect syncretism with ancient beliefs. Fasting during Ramadan is observed with strict adherence to Islamic rules but also enriched with local customs.
Other notable Muslim observances include Lylat al-Bara'a (Night of Emancipation), Lylat al-Qadr (Night of Predestination), and Al-Mi’raj (Ascension Night), combining Quranic references with folk traditions. The use of the Tatar language and indigenous melodies during holidays strengthens ethnic identity and reflects the adaptation of Islam to local culture.
Despite some opposition from religious authorities to certain folk practices, the people defend their traditions, underscoring the dynamic interaction between official Islam and local customs. The study of these holidays shows their role in maintining community cohesion, moral education,and cultural continuity.
Chapter II. The Role of “Maulid-Bayram” and “Maulid Kitaba” in the Spiritual Life of the Tatars
§1. Feast of the Birthday of the Prophet Muhammad: Emergence and Spread in the Islamic World "Maulid" refers to birth, birthplace, or birthday celebrations, primarily associated with the Prophet Muhammad. The holiday of Maulid al-Nabi, marking the Prophet's birth on the 12th day of Rabi' al-Awwal, emerged in the 12th century, initially celebrated in Shiite Fatimid Cairo and later spreading widely, including Sunni Muslim regions.
The celebration combines religious reverence with social festivity, though orthodox Sunni theologians, especially Wahhabis, have historically opposed it as an unauthorized innovation (bid ‘a), arguing it contradicts Islamic monotheism by elevating the Prophet to a near-divine status.
Despite opposition, Maulid gained legitimacy through the endorsement of Islamic scholars (ljma) and grew under the influence of Sufism, which emphasized mystical love for the Prophet. The holiday included poetry recitations, music, and ritual practices that resonated with popular religious sentiments.
In the Ottoman Empire, Maulid became an official court celebration with elaborate ceremonies involving the Sultan and religious dignitaries. Its spread extended to West Africa and other Muslim regions, adapting local customs.
Among the Tatars, Maulid was traditionally a quiet, home-based observance rather than a grand public festival. The holiday served educational and spiritual functions, preserving moral ideals embodied in the life and character of the Prophet Muhammad.
§ 2. The Poem of Suleiman Chelebi "Maulid An-Nabi" (“Vasilyat Un-Stezhaat") and “Maulid Kitaba” as the Literary Basis of "Maulid-Bayram “Among the Tatars
Suleiman Chelebi, a 14th-15th century Ottoman poet, authored the renowned poem "Maulid An-Nabi, “which became the literary foundation for Maulid celebrations among many Turkic Muslim peoples, including the Tatars. His work extols the Prophet
Muhammad's life, virtues, miracles, and spiritual significance in poetic Mesnevi form, blending religious sermon with mystical Sufi imagery.
The poem was originally written in Ottoman Turkish, heavily influenced by Persian and Arabic literary traditions and employing the Aruz metrical system. Despite linguistic and cultural differences, the poem was widely disseminated among the Tatars from the 15th century onward, facilitated by political, religious, and trade connections with the Ottoman Empire.
Multiple manuscript and printed versions of the poem exist, including a unique Tatar edition printed in Kazan in 1849 under Alexander Kazembek's editorial supervision. The Tatar versions adapted the poem to local language and cultural context, sometimes incorporating additional chapters or local religious poetry.
The poem's structure encompasses chapters on monotheism (Tauhid), the creation of the "Divine Light"(Nur Muhammadi), the Prophet's birth and miracles, his moral qualities, and death. The Tatar adaptations often omit some Sufi lyrical digressions and the chapter on the Prophet's death, reflecting local theological sensitivities.
"Maulid Kitaba “refers to the performance and transmission of this poem and its variants within Tatar communities, often accompanied by musical chanting, Salavat (blessings), and ritual prayers. Women have been crucial in preserving and performing these recitations, especially during periods of religious repression.
The narrative includes didactic stories such as "The Pious Young Man, “emphasizing the spiritual benefits of honoring the Prophet's birthday. The performance of Maulid involves a blend of prose, poetry, music, and communal participation, creating an immersive aesthetic and spiritual experience.
§3. “Maulid-Bayram” Among the Tatars
The celebration of Maulid-Bayram among the Tatars is characterized by its "home" nature-private, peaceful, and modest-reflecting historical constraints such as Soviet atheistic policies that prohibited public religious gatherings.
noodles) and broth, and reading from Maulid manuscripts or printed books. The reading follows a ritualized sequence: opening prayers, Quranic recitations (especially Surah Al-Fatihah), Zikr (remembrance of God), Salavat (blessings on the Prophet), recitation of the Maulid poem, and concluding prayers known as "Bagyshlau'(dedication).
The performance is a syncretic musical and poetic art form, blending Arabic, Persian, and Tatar elements. Melodies used in Maulid recitations are typically major pentatonic scales, austere yet solemn, emphasizing textual clarity and spiritual expression over musical complexity.
The communal aspect includes mutual greetings, silent contemplation, and emotional engagement, often culminating in tears and spiritual catharsis. The feast is accompanied by didactic sermons, religious poems, and storytelling, reinforcing moral and religious values.
A key feature is the interplay between official Islamic doctrine and local folk traditions, seen in the inclusion of ancient rituals, prayers invoking spirits of the elements and ancestors, and the protective invocation of "owners" (spirits) of natural and domestic domains.
Generational tensions exist regarding certain customs, such as the distribution of Sadak (charitable offerings) and the permissibility of some folk practices, reflecting the ongoing negotiation between traditional Tatar Islam and contemporary Islamic norms influenced by global trends.
The Maulid-Bayram serves multiple functions: reinforcing religious identity, fostering community cohesion, serving as a vehicle for moral education, and satisfying aesthetic and emotional needs for religious expression. It also acts as a counterbalance to societal tensions by providing spiritual consolation and continuity.
Conclusion
Islam has deeply shaped the spiritual and cultural life of the Tatars over more than a millennium. The regional characteristics of Tatar Islam reflect its historical development, ethnic specificity, and integration with local folk traditions. Unlike some other Muslim communities, the Tatars' Islam is marked by moderation, avoiding extremism and fanaticism.
Women have played vital role in preserving Islamic traditions and education within families, sustaining a "folk Islam" alongside formal religious practices. The Maulid-Bayram, embodying these features, represents a unique synthesis of Islamic faith and Tatar ethnic identity.
This holiday, rooted in pre-lslamic customs and enriched by Islamic piety and Sufi aesthetics, functions not only as a religious observance but also as a cultural institution promoting moral ideals, social harmony, and an optimistic worldview.
The study highlights the importance of supporting such indigenous spiritual practices, recognizing their role in maintaining social stability and interfaith peace in Russia's multiethnic society. The Maulid-Bayram exemplifies how religious holidays can serve as educational, aesthetic, and unifying forces within ethnic communities.
Key Insights
·Islam's Historical Integration: Islam came early to the Tatars and was shaped by their local customs and the historical context of the Volga region, resulting in a distinct regional form of Islam.
·Syncretism and Ethnicity: Tatar Islam combines official Hanafi Sunni doctrine with pre-Islamic beliefs and folk traditions, resulting in a pronounced ethnic expression of faith.
·Role of Women: Women have been central to the preservation and transmission of Islamic religious culture, especially during periods of repression.
·Maulid-Bayram Significance: The celebration of the Prophet Muhammad's birthday is a key religious and cultural event, deeply embedded in Tatar spiritual life, albeit practiced in a modest and home-based manner.
·Literary and Musical Tradition: The Maulid poem by Suleiman Chelebi forms the literary basis of the holiday, performed in a unique Tatar musical-poetic style that blends recitation, melody, and communal participation.
·Cultural Resilience: Despite historical challenges, the Tatars have maintained their Islamic identity and religious customs, using holidays like Maulid-Bayram as vehicles for cultural continuity and moral education.
·Contemporary Challenges: Modern influences and differing religious interpretations create tension between traditional and reformist views within the Tatar Muslim community.
Keywords
·Tatar Muslims
·Middle Volga region
·Islamization
·Volga Bulgars
·Golden Horde
·Kazan Khanate
·Maulid-Bayram
·Maulid Kitaba
·Suleiman Chelebi
·Hanafi School
·Folk Islam
·Sufism
·Nur Muhammadi (Divine Light)
·Religious holidays
·Syncretism
·Ethnic identity
·Religious poetry and music
·Islamic rituals
·Social cohesion
·Spiritual culture
FAQ
Q1: What is the historical significance of Islam among the Tatars?
A1: Islam was adopted over a millennium ago by the Volga Bulgars, ancestors of the Tatars. It became deeply integrated with local customs and served as a unifying and regulating force in Tatar society, influencing their culture, education, and moral values.
Q2: What is Maulid-Bayram and how is it celebrated among the Tatars?
A2: Maulid-Bayram is the celebration of the Prophet Muhammad's birthday. Among Tatars, it is a modest, home-based religious and cultural event involving recitations of the Maulid poem, prayers, communal meals, and traditional rituals, emphasizing moral education and spiritual reflection.
Q3: Who was Suleiman Chelebi and why is his poem important?
A3: Suleiman Chelebi was a 14th-15th century Ottoman poet whose poem "Maulid An-Nabi" became the literary foundation for Maulid celebrations among Turkic Muslims, including Tatars. His work poetically narrates the Prophet's life and virtues, blending Sufi mysticism and Islamic theology.
Q4: How do Tatar Muslim holidays integrate pre-Islamic and Islamic traditions?
A4: Tatar Muslim holidays incorporate rituals and beliefs from ancient Turkic and Iranian traditions alongside Islamic practices, resulting in unique syncretic customs such as sacrifices to spirits and the use of native language and melodies in religious celebrations.
Q5: What role do women play in Tatar Islamic culture?
A5: Women have been key custodians of religious knowledge and tradition, especially in educating children and maintaining the oral and manuscript transmission of religious poetry and rituals, particularly during times when male religious leadership was suppressed.
Q6: What are the contemporary challenges facing Maulid-Bayram celebrations among Tatars?
A6: Modern religious reform movements and younger generations challenge some traditional practices like the distribution of Sadak and certai folk customs, leading to tensions between preserving ethnic religious heritage and aligning with global Islamic norms.
This detailed summary preserves the original structure and depth of the dissertation, providing a comprehensive understanding of the religious, cultural, and artistic significance of Muslim holidays, particularly Maulid-Bayram, among the Tatars of the Middle Volga region.
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