Religion  

       Resul Magomedov, who is a contemporary writer of Daghestan, writes about Islamic contribution to themselves; “Before Islam, all Daghestan tribes were broke off in respect of language, religion, ethnical structure and geography like all other Caucasian peoples. This situation caused severe hospitality and conflicts. After all native tribes became Muslims, a unity in belief could be sustained among Daghestan tribes which also stopped ethincal conflicts among them. If these conflicts continued, our homeland would face great disasters. This unity could only be established by medressehs spread out all the country. The scientists, scholars, imams graduated from these medressehs had an important role in stopping these conflicts in this multinational region and they helped tribes to establish friendly relations. Islam should also serve such a goal today.”

      In fact, as seen during independence war against Russia held by Imam Shamil and  also in abovementioned Azeri-Lezghi conflict, belief unity had a great contribution for the unity of Daghestan tribes even in most difficult times. Together wit Islam, education and civilization progressed among Daghestan tribest and many theological, literal and historical works were left in this period. There has been founded art works in Richi and Kumukh written in Kufi style by Arabs. There are rich examples of Arab epigraphy on wooden and metallic materials as well as on tombstones. As mentioned above, poets in Daghestan wrote their first poems in Arabic. This shows how Arabic influenced in Daghestan culture.

      Most of Daghestan population is Sunni Muslim. Nakshibendi tariqa had a great influence over the population especially for its effectiveness in struggle against Russia since 18th century. Religious people considered theology as most important and built medressehs in almost every village. In 1913, there were 2060 mosques in Daghestan of which 360 were big mosques. Before communism started to demolish religious places, we see that there wara 810 medressehs in Daghestan in 1928 and also 400 schools affiliated to mosques. At the beginning of 20th century, clericals were about 35-40 thousand and ulema (clericals) had an important role in administration which were based on religious rules. These people were settled in every village and taken as an example for their clean and trustful lives. The effect of ulema on the community showed itself during Russian invasion. Khanates and beylics could not stand against the attacks of Tzardom ormies at the beginning of the 19th century, but some scholars like Ghazi Mohammad, Hamzat Beg and  Imam Shamil, succeeded to gather Daghestan, Chechen and West Caucasia people under the Islam flag and showed a great resistance for more than thirty years, which was admired by all the world. When Imam Shamil had to yield in 1859, this struggle was suppressed but could not be ceased. Thus, the struggle started again in 1877 with Daghestan and Chechen national independence war, of which leaders were also these ulema groups again. Among them, Ömer Ziyâeddin Dağıstanî came to Turkey later on.

      Mosques demolished by soviet regime and only 27 were left. But medressehs were burnt with all the priceless hand written Korans and other precious art works. Thousands of famous clericals and scholars of Daghestan were murdered in concentration camps. Thus, Daghestan were to exposed to such a material and moral destruction under sovereign which has no equal throughout its history Being aware of this damage and loss of historical richness, comtemporary writers of Daghestan claim that this loss of public memory caused today’s sociological and cultural degeneration, alcoholism and any kind of ethical demolish. On the other hand, they are optimistic about future because of medressehs reopened, and many young people learning religious basics from the olders at homes. As a matter of fact, there are many mosques today in Daghestan where many new ones are being built.

     Although all the economic difficulties, Daghestan Muslims give importance to hajj and thousands Daghestani pilgrims go to Mekke.

    According to the constitution, Russian Federation is a democratic and secular country. But this is practically different in everyday life. Intellectuals in Daghestan claim an unequal approach to religions in TV and radio programs as well as public papers. Orthodox Christianity has become an official religion step by step.

     In spite of anti-clerical applications for seventy years, there are still people speaking Arabic. On the other hand, youth shows great interest in the newly opened Faculties of Arab Language and Literature at universities. These give an idea about today’s religious structure of Daghestan.