Islamists are increasingly encroaching on the secular structure of life in Kazakhstan's cities. Many of them consider themselves to be more "pure" and "perfect" than others, but at the same time they often behave aggressively and conflictually, hiding behind faith and the need to strictly follow religious rules.
A video recently went viral on social networks: a group of believers praying right on the roadway in the center of Almaty, thereby blocking the movement of vehicles, including an ambulance. And this is far from an isolated example. City residents have long known that during Friday prayers it is better to drive around or go around areas of mosques, around which a large crowd of people forms, performing prayers on the sidewalks (thereby interfering with pedestrians), and accordingly parked cars, creating traffic jams.
But shouldn't the rules of city life be the same for everyone? Maybe it is time to start resisting the attempts of believers, whoever they are, to climb onto territories not intended for religious events, to establish their own rules that disrupt the normal rhythm of the city? If so, who and how should do this? Why has the state ignored such facts until now – afraid of being accused of discriminating against believers? And what should be a priority – secular norms or the needs of representatives of a certain denomination, even a large one?
We invited our experts to discuss these and other issues. But first, let us recall that the Law “On Religious Activity and Religious Associations” states (Article 5, paragraph 7): local government agencies must consider notifications about holding religious events outside religious buildings (structures) submitted by religious associations. This means that prayers on sidewalks and especially on the roadway, unless permission has been received from the akimat, are a priori illegal. Meanwhile, it is highly doubtful that local authorities even receive and consider such notifications. The conclusion suggests itself: the law should more clearly stipulate where religious events can and cannot be held, in order to prevent the recurrence of such situations and conflicts in the future.
Gaziz Abishev, political scientist:
"This is a test of the strength of state secularism"
- An important role here is played by the fact that the overwhelming majority of Kazakhs, who in turn numerically dominate the country, consider themselves Muslims. Therefore, the state and society are quite liberal in their view of their exercise of their right to religious practices. Plus, Kazakhs are generally a weakly ideological people, and therefore are not imbued with either the ideology of religious fervor or the ideology of principled secularity. In this matter, they let events and phenomena go with the flow.
Now about specific cases. As for the large accumulation of cars near mosques during Friday prayers, people who want to take part in them cannot be prohibited, it is their right. But city authorities must take appropriate measures, namely provide mosques with a sufficient number of parking spaces and tighten police regulations in the vicinity to ensure compliance with parking rules. In this way, they will encourage visitors to the temples to think through their routes in advance.
As for the use of places not intended for prayer, in particular, pedestrian crossings, sidewalks and other public spaces, the state can show flexibility in certain cases - for example, during the celebration of Aita. But in normal times, of course, the law must be observed.
In a sense, attempts to hold mass prayers in unauthorized places are a test of state secularism for strength, a desire to bend secular principles to its will and accustom those around it to the fact that religion extends its influence and practices beyond the temples. Here the state must delicately, respectfully and constructively defend secular laws.
All institutions - the police, the army, the church, the civil service, the creative industry - have their own internal rules in the designated area. And the law requires society to respect the rights of institutions, and institutions - the rights of society. Exactly along the demarcation line - no less, no more.
Elena Burova, chief researcher at the Institute of Philosophy, Political Science and Religious Studies of the Ministry of Education and Science of the Republic of Kazakhstan:
"The onset of a new "normality" depends only on us
- Kazakhstan is a secular state with a multi-confessional population. According to the Committee on Religious Affairs of the Ministry of Culture of the Republic of Kazakhstan for the third quarter of 2024, 18 faiths are registered in the country, among which Islam is the largest. We have 2,847 mosques, and in each of them, Juma-namaz is held - an obligatory collective ritual for religious men. But if in rural areas Friday prayer gathers dozens of believers, then in megacities - hundreds and even thousands.
The society periodically discusses situations related to the peculiarities of religious worship in the Islamic tradition. For example, a lot of controversy is caused by the loud adhan, which is heard throughout the area and announces the onset of prayer time five times a day. Given the influence of information technology and digital services, such a reminder call began to be sent via individual means of communication, and this has significantly reduced the discontent of those citizens who live near religious institutions.
Another matter is the accumulation of cars around mosques during Juma prayer in cities and especially in megalopolises. By the way, their number and "quality composition" not only indicate a fairly good standard of living for Muslims, but are also markers for recording the growth in the number of believers, and also remind us of the influence of Islam on everyday life. At the same time, the lack of a sufficient number of parking spaces at large mosques creates a collapse and violates safety on transport highways. There have already been precedents of blocking traffic on the roadway and courtyards by the worshipers themselves.
It is known that the principles of mutual respect for everyone, regardless of beliefs, social status, occupation, etc., are embedded in our Kazakh traditions, which are secular in their basis. And the principle of tolerance (or the inculcated example of tolerant indifference according to the algorithm "pass by, do not be interested and do not discuss") is not our history. Therefore, the problematized situations that appear in the public environment require consideration and finding a consensus. Discussion, decision-making and specific actions aimed at harmonizing relationships are our path.
In connection with the recent case, there are questions for the executive authorities that issue permits for the construction of not only religious buildings, but also other structures. What are the high authorities guided by when they promote the densification of urban development, permit the construction of religious buildings in the so-called "sleeping" areas, and do not plan modern parking lots where problems have become acute?
There are also questions for law enforcement agencies. Have traffic and congestion calculations been carried out for situations such as Friday prayers in large mosques in megacities? If so, what regulatory measures are being taken based on real possibilities?
There are also questions for the DUMK. Does this agency discuss issues related to the behavior of Muslim car owners who do not comply with generally accepted secular norms - traffic safety rules, the inadmissibility of parking in unauthorized places, blocking the roadway?
Our time is called post-normal in cultural and sociological terms, that is, when the old norms are being lost, and the new ones have not yet come into their own. But time is fleeting, and the advent of a new “normality” depends only on us, in which a consensus will be reached between people with different beliefs and lifestyles, but united in their desire for conflict-free living and mutual respect for the common space of fellow citizens.
Arman Kudabay, journalist, teacher at Al-Farabi Kazakh National University:
“There is a lot of politics and show in religious affairs”
– It’s not even about the rules of city life. Praying on the roadway in the center of Almaty is a direct violation of the canons of Islam. The hadith (Ibn Majah, 746) directly states: “The Messenger of Allah forbade performing namaz in seven places: on a garbage heap, in a slaughterhouse, in a cemetery, in the middle of the road, in a bathhouse, at a camel watering hole, and on the roof of the Kaaba.”
Many people wonder: can we see something similar in other countries, for example, in Saudi Arabia? My answer is no. Because there are strict regulations regarding the construction of mosques. In our country, prayer rooms and places of worship can be seen in the most unexpected, and sometimes completely unsuitable places. Note: almost all of Almaty's mosques are located in the back streets of microdistricts, at the intersection or along the most congested streets, where there is a shortage of parking. And prayer rooms are often attached to restaurants, retail outlets, markets, where cattle are slaughtered, among other things. And where, one wonders, is the observance of the prohibition to perform namaz "in a slaughterhouse"?!
I am sure that people praying on the road know all these rules very well. But today in religious matters, which I always say (may Allah forgive me for this), there is a lot of politics and show, unfortunately.
I will give a simple example. In our trains, you can often see young people performing namaz. Although they probably know that according to the canons of Islam, a prayer that a Muslim is forced to miss due to various circumstances can be read later - in more comfortable conditions. This is the first thing. Secondly, ablution and the namaz itself must be performed in clean places, and it is difficult to find such places in passenger cars, not to mention normal toilets. Well, and thirdly, while moving, the train often turns, so it is difficult for those praying to keep their bearings on the Kaaba.
I think that in all these cases there is demonstrativeness, attempts at propaganda and agitation - like, "act like me." And passengers on trains, like city dwellers forced to watch those praying on the street, involuntarily play the role of an attentive audience...
Timur Kozyrev, political scientist, religious scholar:
"The problem is basically of a domestic, not political nature"
I believe that blocking the roadway in itself is undoubtedly an offense. At the same time, screaming headlines like "Islamists challenge the secular state" are, in my opinion, openly provocative and ultimately cause even greater harm to the unity of our society. It is quite obvious that believers sometimes go out onto the roadway because they physically do not fit into the mosque - and not in order to "challenge" the state.
The problem is basically of a domestic, not political nature, and must be resolved in an appropriate format, without artificial politicization. However, again, if the question of increasing the number of mosques is raised, alarmist claims about "creeping Islamization" will be heard in response.
In general, I believe that the growth of religiosity occurring in society should not be suppressed and marginalized, but rather channeled, introduced into a purely constructive framework, and this trend should be put to the service of society and the state, and the strengthening of national identity.
13.12.2024, author Saule Isabaeva .
