Abdürreşid İbrahim

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Abdürreşid İbrahim

Abdürreşid İbrahim (* 1857 in Tara, near Tobolsk ; † August 17, 1944 in Japan ) was a Tatar Muslim clergyman ( Imam ), judge ( Qādī ) and publicist who spread his pan-Islamic reform ideas after 1908 with Japanese support.

education

After attending primary school, he moved to various Muslim teachers at madrasas in Kazakhstan and the Volga-Ural region until the age of 22 . In 1878 he went to study in Medina , which had just become the center of the Wahhabi reform movement. He returned to his homeland after seven years.

Ideological background

His early political views were shaped by Jadidism . This was a Muslim reform movement that arose among western-educated Tatar bourgeoisie in the Volga-Ural region in the late 19th century. After 1890 it gained a political dimension. İbrahim, who openly agitated against the tsarist autocracy , spread a pan-Islamic variety of this ideology. The aim was the liberation of all Muslim peoples from any colonial yoke. Japan , as an opponent of Russia, was seen as a natural ally , just like the Ottoman Empire . As an anti-imperialist nationalist, İbrahim, like many others, admired the economic and military rise of Japan. His attempts to form a united Muslim front also led him to the Ottoman Empire in 1897.

Travel to Japan in 1902

At a time when there was little contact between the Ottoman Empire and Japan , he traveled to Japan for the first time in 1902-3 after he was asked by Sultan Abdülhamid II to leave the Ottoman Empire. In Japan he was involved in anti-Russian agitation. He was deported in 1903, presumably at the request of the Russian consul. On his arrival in Istanbul at the beginning of 1904 he was handed over to the Russian consul there and imprisoned in Odessa .

İbrahim, who had been a member of the Islamic administration of Orenburg from an early age , was one of the leaders of the Russian İttifak movement after his release in 1905/06 . During this time he agitated for a unity of Sunnis and Shiites and organized several Muslim congresses. His opponent at the first all-Russian Muslim congress in Nizhny Novgorod in 1905 was Ayaz Ishaki .

Trip to Japan 1908/9

For the second time he went to Tokyo in 1908 (stay from February to June 1909), where he made numerous contacts with nationalist circles, especially within the civil service, but also government agencies. He found support in particular from the ultra-nationalist Kokuryūkai ("Amur Bund"). This began after the end of the Japanese-Russian war , under the banner of a pan-Asian (anti-Western) policy, to promote the interests of Japanese imperialism on the mainland.

His return trip to Istanbul, which was financed by the Ajia Gikai company ("Asia awake!", Founded in 1909), lasted almost a year and took him through important Muslim centers in China, British and Dutch India . On the trip he met one of the first Japanese converts to Islam, who was also a member of the Kokuryūkai, Yamaoka Kōtarō (1880-1959), who from now on called himself Ömer Yamaoka . Both made a pilgrimage to Mecca .

Propagandist in Istanbul

Around 1910

The political situation had changed fundamentally after the Young Turkish Revolution . İbrahim was already well known at that time because of his agitation. He found support within the modernist-minded ulema and the organizations associated with it.

He wrote a report about his experiences in East Asia, which presented developments in Japan very positively. In the following years he published pan-Islamist magazines a. a. Sırat-ı Müstakim and Tearüf-i Muslim, in whom Yamaota also wrote frequently. Ibrahim's son spread their speeches and writings in the Muslim parts of Russia, where he ran the Beyanü'l Hak magazine in Kazan . İbrahim himself was a frequent speaker. The lectures, which were often sermon-style, aimed to form a pan-Islamic front.

After 1910

After he realized that his organizational efforts would be unsuccessful in the short term, he approached Enver Pasha's pan-Turkish ideas , but remained pragmatic, which brought him closer to a pan- turanic strategy, which he developed among the Tatar emigrant colonies of Istanbul, Bursa and Eskişehirs preached. For agitation within Russia, he and his friends used the "Tatar Welfare Society". After the Unionist coup in 1913, he was editor-in-chief and publisher of İslam Dünyası.

Enver Pascha , with whom he remained closely connected until his death in 1922, presumably had him included in the "Special Organization" ( Teşkilât-ı Mahsusa ) as early as 1911 . In the same year both found themselves in Tripoli , which the Italians had begun to occupy in the Italo-Turkish War and tried to organize resistance among the Muslim tribes.

During the First World War, he tried in Germany to form a volunteer battalion from prisoners of war to fight British colonialism . In 1918 he took part in the 2nd Congress of the "Special Organization" - now called İhtilal Cemiyetleri İttihadı - as a representative for Russia. There was a brief rapprochement with the Bolsheviks . He then stayed in Russia from 1922-23.

1930–31 he was again in Mecca.

All in all, his multiple agitations remained ineffective in the long term, as nationalistic tendencies also increased in the Islamic world.

Japan after 1938

It can be assumed that İbrahim also worked as a Japanese secret agent, in any case he stayed in contact with Japan. In 1933 he was invited there, following a request that he complied with in 1938 at the age of 81. There he became chairman of the Dai Nippon Kaikyō Kyōkai, the official state organization for Islam in Japan and imam of the Tokyo mosque . He died in August 1944.

Works

  • Abdürreşid İbrahim, Özalp, Ertuğrul (Eds.): Âlemi-i İslâm ve Japonya'da islâmiyet'in yayılması - Turkistan, Sibirya, Moğolistan, Mançurya, Japonya, Kore ', Çin, Hindruistan, Arabistan, Uzakistan l-hilafe ; İstanbul 19 ?? (İşaret), ISBN 975-350-134-X .
  • Abdürreşid İbrahim, François Georgeon (trans., Ed.): Un Tatar au Japon - voyage en Asie (1908 - 1910); [Arles] 2004 (Actes Sud-Sindbad), 269S .; EST: Alem-i İslâm ve Japonya 'da intişar-i islâmiyet, ISBN 2-7427-5206-4 . (French)
  • Abdürreşid İbrahim; ; Berlin 1933.

literature

  • Ismail Turkoglu: Sibiryali Meshur Seyyah Abdurresid Ibrahim. Ankara 1997.
  • Selcuk Esenbel, Inaba Chiharū: The Rising Sun and the Turkish Crescent. İstanbul 2003, ISBN 975-518-196-2 (especially chapters 1 and 4)
  • Mahmud Tahir: Abdürreşid İbrahim 1857-1944. In: Central Asian Survey. Vol VII, 4 (1988), pp. 150ff. (engl.)
  • Turkish bibliography in: Toplumsal Tarih. No. 19 and 20 (July, August 1995)
  • Mustafa Uzun: Abdürreşid İbrahim 1857-1944. In: Türkiye Diyanet Vakfi Islam Ansiklopedisi. Istanbul 1988, Vol. 1, pp. 295-297. (with detailed bibliographical evidence)

Web link

Notes and individual references

  1. ↑ See: Lenin: On the right of nations to self-determination. In: Selected Works. Berlin 1970, p. 687 (originally written February / March 1914)
  2. ↑ Azade-Ays̜e Rorlich: The Volga Tatars ... Stanford 1986, p. 236, fn. 5.
  3. ↑ in English literature mostly: "Black Dragon Society"
  4. ↑ Alem-i-İslam ve Japonya'da İntişar-ı İslamiyet for example: The Islamic world and the spread of Islam in Japan; partly Japanese translation from: 小 松香 織: Caponyaジ ャ ポ ン ヤ; Tokyo 1991 (Daisanshokan 第三 書館).
  5. ↑ Apr. 15, 1910 - Feb. 1911; 11 No. published
  6. ↑ 27 issues appeared
  7. ↑ See 1911: A Libyan Jihad; Ħamrun, Malta 1982.
  8. ↑ A collection of the published publications is collected at Waseda University ( overview ( Memento from March 6, 2009 in the Internet Archive ); PDF; 483 kB)
personal data
SURNAME İbrahim, Abdürreşid
ALTERNATIVE NAMES Ibrāhīm, Abd-ar-Rašīd
BRIEF DESCRIPTION pan-Islamic agitator and journalist
DATE OF BIRTH 1857
PLACE OF BIRTH Tara near Tobolsk
DATE OF DEATH August 17, 1944
Place of death Tokyo