Sarkhan Gasimov
01.12.2020
The recent war between Azerbaijan and Armenia was escalated on September 27and was over on November 10 with the signing of a ceasefire agreement with Russia’s mediation. The battle continued for 44 days and was completed with the victory of Azerbaijan. Most of the observers state that Azerbaijan was better prepared for the war than Armenia in terms of military morality. Notably, it was observed that to motivate the population to the war; religious discourse was promoted in the Azerbaijani society. Fighting in the battle is martyrdom religiously and legally in Azerbaijan. Hence, most Azerbaijan Muslims considered that to fight and die for a country is a sacred act. However, according to Azerbaijan’s constitution, “martyrdom” (shehidlik) is a legal status and not based on any religious tradition.
Currently, Azerbaijan has more diverse Muslim religious groups than its earlier period of independence. There are three main groups in Azerbaijan: Salafi Sunnis, Shia, local-historical Sunni groups (mainly Hanafis and Shafis). Each group referred to their Sheikhs, Imams, or leaders when they discuss controversial topics. Salafi groups mainly follow Saudi Arabia graduated students, Shia mostly refers to Iranian mullahs, and local Sunni groups generally follow Diyanet or various Turkish religious groups. However, the Muslims Council of Caucasus (Qafqaz Muselmanlari Idaresi) generally speaks independently and issues their ministerial decree (fatwa).
With the escalation of the battles in Nagorno Karabakh, a discussion about the war’s rightness in terms of Islamic traditions was raised among different religious groups. While some identified it as a “right war” and claimed that who died there would be called “shehid,” others insisted that since the war was not proclaimed on the rules of Islam, so who died there were not “shehid” according to Sharia. Interestingly, disagreement was observed not only among different groups but also inside of the same groups.
To start with Salafi groups, the main discussion among them was whether it is legal to fight for a secular country against another secular and unbeliever(kafir) country. The debate was generally taking place on social media like Facebook and YouTube. For instance, the prominent Salafi group leaders Qamet Suleymanov and Alixan Musayev supported Azerbaijan’s military actions because they considered Azerbaijan a Muslim country and interpreted religious texts according to this situation. Alixan Musayev emphasizes the Quranic verse that “believers are, but brothers,” and Azerbaijani Muslims were persecuted by unbeliever(kafir) country. Therefore Muslims should support Azerbaijan’s legal fight against Armenia. Qamet Suleymanov also shares similar views with Musayev, highlights that Armenia invaded Azerbaijani lands. According to Islam, these properties belong to Azerbaijani Muslims; therefore, Azerbaijan’s action in its land is legal and lawful. This group harshly criticized fundamentalist Salafis and call them takfiri, which means a Muslim who accuses another Muslim as an unbeliever. “Takfiri” Salafis identified both sides of the war, Azerbaijan and Armenia, to be unbelievers; therefore, they didn’t support fighting from the side of Azerbaijan. This group’s central theme refers to the verse in the Quran that “And those who do not judge by what Allah has revealed are truly the disbelievers.”(Maida 5:44). Those Salafis who supported Azerbaijan’s current acts in its land also provided textual sources from the Quran and the Prophet Muhammad’s saying. For instance, they claimed that fighting for property and family is a holy act according to Islam; therefore, its Azerbaijan’s legal action in its land. Also, as they stated, non-Muslim fighters of Azerbaijan should be supported in this context because there is a verse in the Quran that implies the war between Byzantine and Iran before it turned to Islam and Prophet Muhammad wished victory for the former one. In response, the Salafis who did not support Azerbaijan claimed that both sides are unbelievers; therefore, true Muslims may support any side they wish.
Other local Sunni imams and religious units with unofficial affiliations with Turkish Sunni jamaats (religious group) fully supported Azerbaijan in the war. These groups generally obey the Caucasus Muslim Board’s rules and directions. However, these groups have strong ties with Turkey and they consider that Turkish religious authorities’ decisions are more reliable than the Caucasus Muslim Board. The reason for this situation, Turkish backed madrasas and imams educated in Turkey have been serving in the Sunni mosques of Azerbaijan for a long period. Another reason is Turkey’s significant political and military support to Azerbaijan in this war.
Shias in Azerbaijan are also divided into different parts because of the attitudes of Iran. For instance, Sheik al-Islam Allahshukur Pashazade is a Shia Muslim called the Azerbaijani nation to defend the country against Armenian aggression. Another influencer Shia Imam Haji Shahin, emphasizes that “this is a war of die or live.” In contrast to that, a couple of days before the war, Azerbaijani student Tohid Ibrahimbeyli who studied in Iran, criticized Azerbaijan in the fight against Armenia. He emphasized that Khamanei, a supreme leader of Iran, supported Azerbaijan, but the current Azerbaijani preparation of war was Turkish propaganda and agenda. He harshly criticized Turkey as well as Salafis groups of Azerbaijan.
Azerbaijan is a multicultural and multiethnic country in the Caucasus region. Even the same religions have several denominations in this land; therefore, every group follows its source and reference. As it is mentioned, Sunnis of Azerbaijan have three central units, which are moderate and radical Salafis, and traditional Sunnis. Shias are also divided into two groups Iranian-backed and local Shias. Even though local Shias follow local Shia imams, they have respect for the Iranian religious authority. The war between Azerbaijan and Armenia divided these Sunni and Shia groups in some contexts. However, most Sunni and Shia groups supported Azerbaijan’s military actions to liberate its occupied lands.