E. RAHMON: “THE UPBRINGING OF YOUTH IS A MAIN PART OF OUR STATE POLICY”

             Speech of the president of the Republic of Tajikistan             Emomali Rahmon at the Republican conference             Dedicated to the 1310th anniversary of the Great Imam             (Dushanbe, February 26th, 2009)              Dear participants of the conference,             Dear audience,             First of all, I would like to cordially congratulate you all on the occasion of the beginning of the Year of commemoration of the great son of the Tajik People and outstanding figure of the Islamic world Nu'man bin Thabit Abu Hanifa. The present conference, which will be continued in all regions of our country, will no doubt give good scientific and practical results, so I wish you success in this field. After the Tajik people had gained state independence, its ties with the world community and its international cooperation with various countries of the world have received an entirely new tint, when the cognizance of spiritual values and cultural heritage has reached its peak.              In this context, one of the pressing problems of the present-day world is the dialogue of civilizations, which in its incessant development may bring to conciliation of different religions and faiths, to religious self-cognizance of nations, including the Tajik people. The cultural history of the Tajiks, who are one of the most ancient nations of Central Asia and successors of the ancient and rich civilization of the Eastern Iran, has its roots in the two greatest civilizations of the world, Aryan and Islamic. From the very outset, the land of our ancestors has been a center of spirituality, a real core of advanced culture and life-asserting values. At the same time, in the process of perceiving best values of other civilizations, including that of Islam, it has been subject to various transformations.              In other words, the sacred religion of Islam was gradually harmonizing with the civilization of our ancestors, which in the course of time had strengthened and broadened the whole system of spiritual, social and cultural life of our forefathers. In that process, the Great Imam was the first man to pose the question of the dialogue of civilizations. He elaborated a teaching of fiqh (Islamic jurisprudence), which facilitated removing frictions between civilizations in the framework of the Islamic civilization's shari'ah. It was exactly the tolerance of the Hanafi teaching in the issue of the diversity of cultures and civilizations that had kept many peoples in the realm of Islamic values, concurrently spreading the territory of Islam's influence.              Quite recently I have expressed in detailed form my opinions concerning life and works of the Great Imam in a series of articles and speeches. Today, using this favorable opportunity, I would like to elaborate my views concerning the essence of the ideas of tolerance inherent in his teaching of jurisprudence, as well as regarding the factors that led to the spreading of his ideas, peculiarly in the context of the present religious situation in Tajikistan.             As it is seen from historical sources, the founder of a school of fiqh in Islam, the Great Imam Abu Hanifa, at first, due to many new innovations and his tolerance, faced with the opposition from some Islamic scholars and rulers of the time. This notwithstanding, his school of fiqh was very spread wide, which led to increase in Islam's influence in the world.              The peoples of Khorassan, Transoxiana, as well as such countries as India and Turkey, had paid a particular attention to the madhhab of the Great Imam, which in itself is a bright demonstration of the conformity of his teaching to the needs and expectations of those peoples.              It is known that there have been different opinions concerning the spread of Islam in the lands of Transoxiana. In this issue, there ma be various opinions concerning the factors of compulsion and imposing of Islam or, otherwise, its voluntary adoption.              Yet precisely the Hanafi madhhab was spread not by force, but voluntarily, because it was in entire harmony with spiritual needs and cultural traditions of Central Asian peoples.              That is why the Year of commemorating the Great Imam is in the interests of only the Tajik people, but all nations of Central Asia, as well.              The Hanafi madhhab, which recognizes peace and stability in society, as well as happy welfare of people as its main ptinciples, for many centyries has been a great role in the spiritual life of Central Asian ntions, and particulatly in the life of the Tajik people. Legal conclusions of the Great Imam concerning the use of the Tajik-Dari language in prayers and worshipping, as well as the fact than the sacred Koran had been translated into that language, together with commentaries, led to increasing prestige of our tongue on the territory of the Califate and its being recognized as the second language of the Islamic civilization.              The Great Imam made a significant contribution into preserving the Tajik language, its development and increasing its status. Language is one of main pillars in the formation of any nation. Were it not the efforts of this illuminated and oustandig son of the Tajik people, the Tajik language could have disappeared in the very beginning of the spread of Islam.              Another important thing is that thanks to exactly this great figure, a legal ground for the development of the Tajik language and culture had been laid. That is why the Tajik tongue was then accepted as the official language at the court of the centralized Tajik state of the Samanids and other states that followed, preserving its firm psotion in the course of historical process.              The Great Imam had full conscience of the civilization of his forefathers and therefore had a freat respect for its values. He paid great attention to the propagation of the values and traditions of state-system, political freedoms, status and role of all Muslim nations of the Caliphate.              The fiqh of Abu Hanifa also helped develop the civilization of the Tajik people, its culture, sciences and literature, having laid a firm legal ground for their flourishing in centuries to come. One of the main advantages of the Hanafi fiqh is that it principally relies upon intellectual methods of reasoning. Abu Hanifa's pbringing began from the science of kalam (scholastic philosophy), which helped him broaden his intellectual potential and strengthen his knowledge. That is why the Imam Abu Hanifa was always making wide use of intellectual reasoning, gradually perfectionong this approach. In his teaching of jurisprdence he formulated principles, which made the ground of the Islamic fiqh and regulate today the entire life of Muslims.             It is quite natural that, while clarifying the fiqh, the Great Imam made use of customs and traditions of his forefarthers' land, not laws of Ancient Rome, as some orientalts claim. We see from historic sources that at his time there was but a limited possibility that works of Roman jurists' works could be spread on the territory of the Caliphate. That is is why in the Great Imam's schhol of fiqh we clearly see the influence of the juridical culture of his ancestors, which had a rich history of state-system and jurisprudence.              The Great Imam was the first person in Islam to regulate the principles of trade relations. Before him, no-one had postulated such just regulations. Imam Abu Hanifa had even elaboretad the legal regulatioms of Islam concerning trade with non-Muslim peoples, which facilitated tolerance among them. So we see that he he ranked non-Muslims as having the same rights as Muslims.              The words said above are the clear evidence that the Hanafi madhhab, in which the ideals of tolerance are inherent, has a great practical value. At the time when the Great imam lived, some clerics could occuse in their prayers a person for "infidelity" for any slightest reason. Afterwards, there was a flow of different factions and gropings which were proclaiming each other as "infidels". Yet Abu Hanifa raised his voice against such a disaster of Islamic world.Unfortunately, later this prescription of the Great Imam not always was taken into consideration, or else we would not see as some Islamic jurists should benaming "infidels" such outstanding scholars and persons as Abu Ali bin Sina, Nossir Khusrav, Umar Khayyam, sheikh Muhiddin Arabi, sheikh Abd al-Qadir Geloni, as well as poets Badriddin Hiloloi and Kamoliddin Binoi, as well as other famous figures.              These days, unfortunately, such a practice is being followed to, since we are witnessing that some preachers condemn other Mslims in their sermons, naming wech other "infidels", which is entirely against the madhhab of Abu Hanifa.              The realistic look at the essence of Abu Hanifa's madhhab shows that it contains all treasures of sciences and thought and has a comprehensive approach to the world and humankind, which is why it is able to give answers to all needs of its followers today and in future. Its main values are based on human rights, social justice, appeal for conciliation, refraining from violence ant tolerance.              We think that the secret of the Great Imam's madhhab's becoming the most influential madhhab in the sacred religion of Islam lies in the following postulates of this outstanding person's teaching:              First, he managed to accommodate the prescriptions of Koran and hadiths to historical circumstances of his time and common interests;             Second, he recognized reason and wisdom as a ground for the solution of newly-emerging social problems;             Third, he paid attention to popular traditions and customs, so that they should not contradict to the prescriptions of Islam and sources of Islamic jurisprudence;             Fourth, he left the doors of his madhhab open for new achievements and values of humankind.             Dear friends,            Religious rights and freedoms are among the greatest and loftiest values of the civilized human community. In this connection, I would like to once again reiterate that the Constitution of the independent state of Tajikistan, securing and protecting those rights and freedoms, is guaranteeing the realization of the uniform state policy in the field of the freedom of conscience and religious convictions.              These days, basing on the provisions of the Constitution, citizens of our country may freely and voluntarily exercise their convictions.              The Republic of Tajikistan's legislation concerning religion and reliigious associations secures for citizens all conditions and opportunities to realize their rights and freedoms withot any aobstacles or problems. As concerns religious issues, as well as legal and legislative base, in our present-day society there are no serious problems.              At the same time, it should be stressed that, considering requirements of the time, we clearly feel the necessity of perfectioning the state policy regarding faith and worshipping, as well as of adopting new regulatory acts in this field, which is very important for our country. Since the adoption of the Republic of Tajikistan's Law "On religion and religious associations" almost fourteen years have passed. Over that period, there have been radical transormations in all sphere of our society's life, including its spiritual aspect.              Considering this circumctance, the Repudlic of Tajikistan's Government instructed relative ministries and agencies to work out, as late as September 2009, a draft of the Conception of the state policy concerning religion. The Government approved of a draft of the Law "On the freedom of conscience and religious associations", worked out with the participation of a wide circle of experts, and presebted it for the approval of the Majlisi namoyandagon of the Majlisi Oli (the Lower House of Tajikistan's Parliament).             At present we see a kind of increase in processes of religious self-cognizance, wherein various foreign and domestic organizations, separate citizens of our country, as well as the whole our society pay much attention to issues of religion and religious convictions. In those processes it came to that the development of religious sentiments among some groupings has acquired an unacceptable tint for our society, which in all has a negative impact on national unity.              In such circumstances, a comprehensive study of religion, especially the teaching and philosophy of the Great Imam, is highly needed. Scholars and experts should research various aspects of this issue. Along with this, religious values, in the forms peculiar to our nation, should be studied as a component of our national culture. One-sided approach to such a delicate issue may lead to undesired consequences.              In the process of studying and reviving religious values it is necessary to pay attention to the essence of the Great Imam's teaching. Human community is constantly developing, and these processes demand constant perfection of lofty values and their adaptation to the present life. In past years, some Western centers of Islamic studies have been evaluating the bright teaching of Islam and its values from wrong positions. Sometimes they view Islam as a purely political movement and sometimes represent as a spiritual trend devoid of obligatory traditions of tolerance.              In this connection, I have many times reiterated at forums of international organizations, and now stress it once again, that the religion of Islam in itself has no fault and cannot be seen as a source of violence. Islam, representing a pattern of lofty human culture and a source of high morality, condemns violence and hatred in any form.             With the aim of carrying out realistic research and deep scientific analysis of Islam's history and its role in the modern world, recently the Center for Islamic studies under the President of the Republic of Tajikistan has been established. The main tasks set before this Center include determining place and role of the religion of Islam in the modern world, impact of Islamic factor on international relations, connection of Islamic legacy with our national culture and civilization, as well as securing a scientific and objective approach to religious trends and their ideological role in Islamic society, dialogue and interaction of faiths and civilizations in the process of globalization.              It is known that the role of religion in human life and its connection with social institutions and cultural transformations have a very great significance. It is especially important in Tajikistan, wherein religion and the clergy constitute significant aspect of societal life. If we take a look at the situation of religion and the believers from the point of view of national interests, we won't be able to evaluate it satisfactorily. Such a situation plays into hands of some domestic and foreign political and religious circles. When people are ignorant of humanist values, inherent to Islam and all humankind, as well as works of great representatives of their own faith, including the Great Imam, there will be always a possibility of propagating ideas of religious fanaticism, radicalism and extremism.               In this context, I would like to draw your attention to another aspect of our society's life. Basing on firm will of our people, we have determined the irrevocable constitutional principles of our state system, including independence, democracy, rule of law and secularism.               In the sphere of our foreign relations, we have been carrying out the "open doors" policy. This gives Tajikistan a possibility to have mutually beneficial political, economic, social and cukltural cooperation with all countries of the world.               Yet, along with getting familiar with other nations' cultures and civilizations, we are witnessing that some negative and undesirable for our society elements are being brought into our country.               In such circumstances, along with broadening our friendly ties with all countries of the world, we should take necessary measures to preserve our choice in what concerns our state sustem, our rich culture and language, as well as the identity and interests of our nation.               One of main ways to protect national and state interests from the negative impact of the surge of globalization and other undesirable processes is further strengthening the pillars of our democratic and rule-of-law-based state and civil society, widely using achivements of our forefathers and national values.In present circumstances, the state cannot be neutral in the issue of religious conscience of its citizens, since it is closely connected with the further development of our society. So, in case some non-traditional religious groupings, pretending to have the comlete truth, should try to impose their ideas on our society, the state must take appropriate measures, according to the Constitution and the legislation, in the interests of protecting societal security and preventing such undesirable phenomena.            So, at the present stage, barring infringements on law in religious lif of our country should become a main direction in the acivities of relevant state agencies.             The issue of upbringing young generation is a main component of our state policy. We should be fully aware of the fact that prosperity and progress of any society depends, first of all, on creativeness, knowledge and the level of culture of young generation.