Abdurresid Ibrahim
Abdürreşid İbrahim (* 1857 in Tara, at Tobolsk, † August 17 1944 in Japan ) was a Tatar Muslim cleric ( Imam ), Richter ( Kadi ) and publicist who spread his pan- Islamic ideas of reform after 1908 with Japanese support.
- 4.1 In the 1910s
- 4.2 After 1910
Training
After attending primary school, he moved up to the age of 22 years to various Muslim teachers at madrassas in Kazakhstan and the Volga -Urals region. In 1878 he went to study in Medina, which had just become the center of the Wahhabi reform movement. He returned after seven years returned to his homeland.
Ideological background
His early political views were shaped by Jadidismus. This was a Muslim reform movement in the Volga - Ural region came under Western-educated Tatar Great citizens in the late 19th century. After 1890, she won a political dimension. Ibrahim, who campaigned openly against the tsarist autocracy, spread a pan- Islamic variation of this ideology. The goal was the liberation of all Muslim peoples from any colonial yoke. Japan, as an opponent of Russia, was given as well as the Ottoman Empire as a natural ally. As an anti - imperialist nationalist admired Ibrahim, like many others, the economic and military rise of Japan. His attempts to form a Muslim United Front, led him in 1897 and the Ottoman Empire.
Japan Trip 1902
At one time there were as few contacts between the Ottoman Empire and Japan, he traveled for the first time Japan 1902-3, after he had been invited by Sultan Abdulhamid II to leave the Ottoman Empire. In Japan, he was involved in anti- Russian agitation. Presumably, at the request of the Russian consul in 1903 he was deported. On his arrival in Istanbul, he was the beginning of 1904 handed over to the local Russian Consul and imprisoned in Odessa.
Ibrahim, who had been a member of the Islamic government of Orenburg early, was after his release in 1905 /06 to the leaders of the Russian Ittifak movement. During this time, he campaigned for a unit of Sunnis and Shiites and organized several Muslim Congresses. His opponent in the first All-Russian Muslim Congress in Nizhny Novgorod in 1905 was Ayaz Ishaki.
Japan Trip 1908/9
For the second time, he went to Tokyo in 1908 ( stay from February to June 1909), where he made multiple contacts with nationalist circles, particularly within the civil service, but also government agencies. He found support especially in the ultra-nationalist Kokuryukai ( " Amur - collar "). This began after the end of the Russo-Japanese War, under the banner of a pan-Asian ( anti-Western ) policy to promote the interests of Japanese imperialism on the mainland.
His journey back to Istanbul, by the Company Ajia Gikai ( " awake Asia! " Est. 1909) was funded, lasted less than a year and led him through important Muslim centers in China, British and Dutch East Indies. On the trip, he met one of the first Japanese converts to Islam, who was also a member of the Kokuryukai, Kotaro Yamaoka (1880-1959), who called himself from now Ömer Yamaoka. Both pilgrimages to Mecca.
Propagandist in Istanbul
Around 1910
The political situation had changed fundamentally after the Young Turk Revolution. İbrahim was already well known because of his agitation at that time. He found support within the modernist minded ulema, and its affiliated organizations.
About his experiences in the Far East, he wrote a report, which represented a very positive developments in Japan. In the following years he was pan- Islamist magazines out, inter alia, Sirat -ı Müstakim and Tearüf -i Muslim, which also Yamaota often wrote. Ibrahim's son spread their speeches and writings in the Muslim parts of Russia, where he led the magazine Beyanü'l Hak operation in Kazan. İbrahim themselves often appeared as a speaker. The lectures, which often assumed the style of sermons aimed at the formation of a pan- Islamic front.
After 1910
After he realized that would have little success in the short term his organization 's efforts, he approached the pan- Turkish ideas of Enver Pasha to where it would remain pragmatic, which brought him closer to a panturanischen strategy he among the Tatar emigre colonies of Istanbul, Bursa and Eskişehirs preached. For the agitation within Russia he served and his friends, the " Tatar welfare society. " After the Unionist coup in 1913, he was editor and publisher of İslam Dünyası.
Enver Pasha, to whom he remained closely connected to his death in 1922, has probably have it record already in 1911 in the "Special Organization " ( Teskilat -ı Mahsusa ). In the same year both were found in Tripoli that the Italians had begun to occupy and tried among the Muslim tribes, to organize resistance.
1930-31 he was in Mecca.
Overall, its multiple agitations were long-term effect, because nationalist tendencies increased more and more in the Islamic world.
Japan after 1938
It is assumed that Ibrahim was also active as a Japanese secret agent, in any event, he remained in contact with Japan. In 1933 he was invited there, an invitation which he in 1938, aged 81 years, nachkam. There he became chairman of the Dai Nippon Kaikyō Kyōkai, the official state organization for Islam in Japan and the Tokyo Mosque Imam. He died in August 1944.
Weblink
- Biography (in Turkish )
Works
- Abdürreşid İbrahim, Ozalp, Ertuğrul (ed.): Islam Alemi -i ve Japonya'da islâmiyet'in yayılması - Turkestan, Sibirya, Mogolistan, Mançurya, Japonya, Kore, CIN, Singapore, Uzak Hind Adalari, Hindistan, Arabi Stan, Daru ' l - Hilafe; İstanbul 19? ( Işaret ), ISBN 975-350-134- X.
- Abdürreşid Ibrahim, François Georgeon ( Übs, eds ): Un tartare au Japon - voyage en Asie (1908 - 1910); [ Arles ] 2004 ( Actes Sud- Sindbad ), 269S. ; EST: Alem -i Islam ve Japonya ' because Intisar i islâmiyet, ISBN 2-7427-5206-4. (French )
- Abdürreşid İbrahim; ; Berlin 1933.