"Progressiver Islam" im ausgehenden Zarenreich: Das Plädoyer des St. Petersburger Imams und Regierungsbeamten Ataulla Bajazitov (1846-1911) für die Partizipation der Muslime an der modernen Zivilisation

Ataulla Bajazitov (1846-1911) fulfilled a social double role by serving his Tatar community in St. Petersburg as imam and the Russian state as military Muslim ‘cleric’, translator and teacher. By founding Russia’s first monolingual Tatar newspaper, initiating St. Petersburg’s first Friday mosque and presenting scriptural and rational arguments for the compatibility of Islam and the modern Civilization to a Russian-speaking public as early as 1883, he has been a pioneer among the Muslims in Russia in several respects. In contrast though to similar activities of his Russian contemporary, the Krim Tatar Ismail Gasprinskii (1851-1914), Bajazitov’s endeavours have remained almost unnoticed in Western scholarship. Also in Tatarstan, his books have been only recently reprinted. The present study analyzes Bajazitov’s three monographs written in Russian, namely A Response to Ernest Renan’s lecture “Islam and Science” (1883), The Relationship of Islam towards Science and People of Different Faith (1887) and Islam and Progress (1898). There, he exposes many positions that around that time started to become key arguments of Muslim reformers in the Near East for the progressivness of Islam. The study takes also into account reactions to Bajazitov’s monographs by Russian officers in Tashkent who tried to demonstrate the backwardness of Islam, especially Nikolai Petrovič Ostroumov’s (1846-1930) response in his book entitled Quran and Progress – On the intellectual awakening of today’s Russian Muslims (1901/1903).

Nation, Narration and Islam: Memory and Governmentality in Germany

This article analyses narrations of German memories in relation to the incorporation of Islam into Germany. Memory narratives are not approached from the angle of identity, but as part of the continuous business of rationalizing politics inside and beyond the state. The citational use of narratives authorizes interventions in the process of government by constituting its objects, determining the means and aims of government and defining its authority. Narratives are a governmental practice, i.e. they connect politics narrowly defined with individual conduct, since narratives allow determination of a social context and what constitutes adequate behaviour within it. In this way, they help to orient practices of freedom. Acts such as the cultivating of an ethics of interreligious competition, involvement in specific forms of dialogue, or activism against Islamophobia and anti-Semitism derive meaning in part through such narratives, while simultaneously contributing new meaning.