Islam in Armenia

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    History

    First Armenian Muslims

    Farqad Sabakhi (died 729 AD) was an Armenian Muslim preacher and a companion of Hassan Basri's.[2][page needed] As a result, he is considered one of the Tabi'in (the next generation of companions). Farqad Sabakhi was originally a Christian. Farqad Sabakhi probably raised the famous Karkhi, who played a pivotal role in shaping Sufism. Sabakhi was known for his ascetic life and knowledge of the Judeo-Christian scriptures.[4]

    Arab invasions

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    The

    Theodoros Rshtuni led the Armenian defense. In about 652, a peace agreement was made, allowing Armenians freedom of religion. Prince Theodoros traveled to Damascus, where he was recognized by the Arabs as the ruler of Armenia, Georgia and Caucasian Albania.[6]

    By the end of the seventh century, the Caliphate's policy toward Armenia and the Christian faith hardened. Special representatives of the Caliph called

    Manzikert, and Apahunik'.[7]

    Medieval

    The Muslim element in Armenia grew progressively stronger during the medieval period. Following the Byzantine defeat at Manzikert in 1071, waves of Turkic nomads making their way from Central Asia and northern Iran penetrated and eventually settled throughout the span of Armenia and Anatolia.[8][9]

    Most Ethnic Armenians remained Christian during this period when Western Armenia was divided between Muslim states after the Seljuk invasion. Although some Armenians converted to Islam and became influential members of Beylik society, Armenian architecture influenced Seljuk architecture, and many Armenian Nakharars remained autonomous leaders of Armenian society under Muslim Emirs In Erzincan, Tayk, Sassoun, and Van. The Muslim Emirs intermarried with Armenians, Notably the Shaddadids of Ani who intermarried with Bagratid women. There was an Emir of Van named Ezdin who had Armenian sympathies and was said to be descended from Seneqerim Hovhannes Artsruni, the king of Vaspurakan. The son of Armenian prince Taharten, governor of Erzinjan, His son by a daughter of the emperor of Trebizond converted to Islam and was made governor of erzincan by Timur.[10]

    Under Ottoman Empire

    The

    Kurdish tribes.[11] Armenians, like the other Ottoman Christians (though not to the same extent), had to transfer some of their healthy male children to the Sultan's government due to the devshirme policies in place.[12][13]

    During the

    cleric Hakob (Yakob) Karnetsi. In the region of Tayk centered around Tortum, a Muslim cleric named Mullah Jaffar was given charge from the Ottoman government to take census of the Erzurum province and to levy taxes. After Mullah Jaffar placed excessively heavy taxes, the Chalcedonian Armenians who belonged to the Georgian Orthodox Church and made up half of the population in the Tortum valley converted to Islam while the Apostolic Armenians did not, as described by Karnetsi.[14]

    In the region of

    Chalcedonian like the Armenians of Tortum before their islamization.[15] In the province of Urfa, there were three Islamized Armenian villages recorded to have been speaking a dialect that was similar to classical Armenian.[16] Inchichian also wrote that the region of Kemah
    in Erzincan used to be Armenian and that its Muslim inhabitants were also of Islamized Armenian descent.

    In the early 1500s, the

    Ispir, Erzurum, and forcibly converted another 50,000 to Islam. In the region of Dersim, the Armenian Patriarchate of Constantinople reported that groups of Armenians had converted to Alevi Islam and had assimilated with Kurdish Zazas who had migrated to Armenia during Ottoman rule.[16] similarly in the region of Palu some Armenian villages converted to Sunni Islam and assimilated into the Sunni Zaza community.[17]

    Periodic forced conversions created a class of

    Hemshin became Turkified as the Armenian language was condemned as sinful by Muslim teachers. In Turkey only the Hopa Hemshin have preserved their language, which constitutes the Homshetsi dialect of Armenian, in the modern era.[16]

    During the

    Diyarbakir 20,000 were converted, while many also converted in Mush, Van, and Erzurum. Although some converted back to Christianity after the massacres ended, many remained Muslims and became Kurdified and Turkified. In the region of Sivas in the early 19th century many Armenian villages were forcefully converted to Islam by the local government. The village of Cancova (Cancik) in Zara was a village of 400 Armenian families in 1877, but only 48 families remained Christian by the 20th century. The Catholic Armenians of Perkinik has reported that their neighboring village of Glkhategh (now Uzuntepe) was an Armenian village and the Armenians were forcibly converted to Islam and Turkified.[18]

    During the Armenian genocide of 1915, many Armenians converted to Islam to escape deportation and massacre.

    Under Iranian Empires

    The Blue Mosque, Yerevan. This is the only functioning mosque in Armenia.

    The Iranian

    Shah Abbas the Great. Especially amongst these elite soldier units, the ghulams (literally meaning slaves), many of them were converted Armenians, alongside the masses of Circassians and Georgians
    . Before joining these functions, whether in the civil administration or military, they always had to convert to Islam, like in the Ottoman Empire, but the ones who stayed Christian (but couldn't get to the highest functions) did not have to pay extra taxes unlike the Ottoman Empire.

    As a part of Abbas his

    Armenian highland including the territory of modern-day Armenia, to the heartland of Iran.[19] To fill in the gap created in these regions, he settled masses of Muslim Turcomans and Kurds in the regions to defend the borders against the Ottoman Turks
    , making the area of Armenia a Muslim dominated one. His successors continued to do more of these deportations and replacements with Turcomans and Kurds. The Safavid suzerains also created the Erivan Khanate over the region, making it similar to a system as was made during the Achaemenid times were satraps would rule the area in place of the king letting the entire Armenian highland stay Muslim ruled, until the early 19th century.

    By the time the Iranians had to cede their centuries long suzerainty over Armenia, the majority of the population in what is now Armenia were Muslims. (Persians, Azerbaijani's, Kurds and North Caucasians)

    Due to the early

    Safavid Armenia began to convert to Islam.[20] The Catholic diocese of Nakhichevan reported that in the mid 1600s 130 Armenian families of the villages of Saltaq, Kirne had converted to Islam to avoid losing their belongings. The diocese pleaded with the Pope and the king of Spain to intercede with the Shah of Iran to lessen the persecution of Armenians. In the 1700s Catholic missionaries warned that if the forced conversions didn't stop, the entire Christian Armenian population would disappear from conversions and Turkification, writing that there were only a handful Armenians left in the village of Ganza in Ordubad
    province.

    Tsarist period

    During the late Tsarist period Muslim populations made up substantial populations in the territory of present-day Armenia. In the Russian Imperial Census of 1897 Muslim populations made up 362,565 of a total population of 829,556 in the Erivan Governorate, which roughly corresponds to modern-day central Armenia, the Iğdır Province of Turkey, and the Nakhchivan exclave of Azerbaijan.[21] 41,417 Tatar Turks, 27,075 Armenians and 19,099 Kurds lived in the Surmalu uezd, part of Turkey today.[21] In the Sharur-Daralayaz uezd, today split across Armenia and Azerbaijan, 20,726 Armenians were likewise outnumbered by the Muslim population, consisting of 3,761 Kurds and 51,560 Tatars.[21] With the influx of Armenian refugees in the aftermath of the Armenian genocide, the demographic balance shifted in favor of Armenian populations.

    First Republic of Armenia

    Main article: Massacres of Azerbaijanis in Armenia (1917–1921)

    The government of the First Republic of Armenia pursued a policy of ethnic homogenisation in favour of Armenians in the areas under its control. In 1917–1921, Muslims in Armenia were subject to largescale massacres and deportations orchestrated by Armenian partisans, leading to the destruction of dozens of Muslim settlements, killings of thousands of Muslim civilians and the displacement of as many as 235,000.[22][23]

    The governance of Armenia was undermined by large-scale

    Kars, and Nakhichevan areas, in 1919–1920.[24][25]

    Soviet period

    With the historical provinces being subsumed within the borders of the

    Sumgait Pogroms and the First Nagorno-Karabakh War, which caused the Armenian and Azeri communities of each country to have something of a population exchange, with Armenia getting around 500,000 Armenians previously living in Azerbaijan outside of the Nagorno Karabakh Republic,[26] and the Azeris getting around 724,000 people who were forced from Armenia and Nagorno Karabakh.[26]

    Independent Armenia

    Since Armenia gained its independence in 1991, the majority of Muslims still living in the country are temporary residents from Iran and other countries. In 2009, the Pew Research Center estimated that 0.03%, or about 1,000 people, were Muslims – out of total population of 2,975,000 inhabitants.[27][28]

    Population census conducted in 2011 counted 812 Muslims in Armenia,[29] the majority of which were from Iran.[30]

    Cultural heritage

    Distribution of Muslims in modern borders of Armenia, 1886–1890.
      Shias
      Sunnis
    See also: List of mosques in Armenia

    A significant number of mosques were erected in historical Armenia between the Middle Ages and the Modern age[citation needed], though it was not unusual for Armenian and other Christian churches to be converted into mosques, as was the case, for example, of the Cathedral of Kars, Cathedral of Ani, and Holy Mother of God Church in Gaziantep.

    The Blue Mosque of Yerevan is the only active mosque in Armenia today, having been restored and opened for religious services in cooperation between Armenian and Iranian authorities following the collapse of the Soviet Union.[31] In 2022, plans were announced in cooperation between Iranian authorities and the Yerevan municipality to renovate the Abbasqoli Khan Mosque (also known as the Thapha Bashi moque), an old mosque in ruins, located in the Kond quarter of Yerevan.[32]

    The Qur'an

    The first printed version of the Qur'an translated into the Armenian language from Arabic appeared in 1910. In 1912 a translation from a French version was published. Both were in the Western Armenian dialect. A new translation of the Qur'an in the Eastern Armenian dialect was started with the help of the embassy of the Islamic Republic of Iran located in Yerevan. The translation was done by Edward Hakhverdyan from Persian in three years.[33] A group of Arabologists have been helping with the translation. Each of the 30 parts of Qur'an have been read and approved by the Tehran Center of Qur'anic Studies.[34] The publication of 1,000 copies of the translated work was done in 2007.

    Notable Armenian Muslims

    See also

    References

    1. ^ "Religious Composition by Country, 2010-2050". Pew Research Center. 12 April 2015. Retrieved 22 October 2017.
    2. ^ a b Ter-Ghewondyan, Aram (1976). The Arab Emirates in Bagratid Armenia. Trans. Nina G. Garsoïan. Lisbon: Calouste Gulbenkian Foundation.
    3. ^ Vryonis, Speros (1971). The Decline of Medieval Hellenism in Asia Minor and the Process of Islamization from the Eleventh through the Fifteenth Century. Berkeley: University of California Press.
    4. ^ Historical dictionary of Sufism By John Renard, pg. 87
    5. ^ Kurkjian, Vahan M.A History of Armenia hosted by The University of Chicago. New York: Armenian General Benevolent Union of America, 1958 pp. 173-185
    6. ^ On the Arab invasions, see also (in Armenian) Aram Ter-Ghewondyan (1996), Հայաստանը VI-VIII դարերում [Armenia in the 6th to 8th centuries]. Yerevan: Armenian Academy of Sciences.
    7. ^ Ter-Ghevondyan, Arab Emirates in Bagratid Armenia, pp. 29ff.
    8. ^ Cahen, Claude (1988). La Turquie pré-ottomane. Istanbul-Paris: Institut français d’études anatoliennes d’Istanbul.
    9. ^ Korobeinikov, Dimitri A. (2008). “Raiders and Neighbours: The Turks (1040-1304),” in The Cambridge History of the Byzantine Empire, c. 500‐1492, ed. Jonathan Shepard. Cambridge: Cambridge University Press, pp. 692-727.
    10. ^ "Armenia during the Seljuk and Mongol Periods".
    11. ^ McCarthy, Justin (1981). The Ottoman Peoples and the End of Empire. New York: Oxford University Press, p. 63.
    12. ISBN 1-4039-6422-X
      .
    13. ^ (in Armenian) Zulalyan, Manvel. "«Դեվշիրմեն» (մանկահավաքը) օսմանյան կայսրության մեջ ըստ թուրքական և հայկական աղբյուրների" [The "Devshirme" (Child-Gathering) in the Ottoman Empire According to Turkish and Armenian Sources]. Patma-Banasirakan Handes. № 2-3 (5-6), 1959, pp. 247-256.
    14. ISBN 9780203641682
      .
    15. ^ http://ysu.am/files/1-1512129568-.pdf [bare URL PDF]
    16. ^ a b c http://www.fundamentalarmenology.am/datas/pdfs/292.pdf [bare URL PDF]
    17. ^ "Alevized Armenians in Dersim". Western Armenia TV. 6 March 2017. Retrieved 2022-04-04.
    18. ^ "Untitled".
    19. ISBN 978-0520097926
      p 39
    20. ^ http://shsu.am/media/journal/2013n2b/7.pdf [bare URL PDF]
    21. ^ a b c Leupold, David (2020). Embattled Dreamlands. The Politics of Contesting Armenian, Turkish and Kurdish Memory. New York: Routledge. pp. 93–94.
    22. ISBN 978-0520041868
      .
    23. ISBN 978-0520088030
      .
    24. ^ Bechhofer Roberts, Carl Eric (1921). In Denikin's Russia And The Caucasus, 1919-1920: Being A Record Of A Journey To South Russia, The Crimea, Armenia, Georgia, And Baku In 1919 And 1920. p. 263. [On] the Igdir front … General Sebo [Sebouh] was holding the Kurds at bay. … [T]owards Ararat … was the Kamarloo [Artashat] front. There the enemy was the Tartar, supported, of course, by Turkish auxiliaries and excited by their agents. Far away in the East is the way to Nahichevan, which was in the possession of the enemy.
    25. ^ Somakian, Manough Joseph (1992). Tsarist and Bolshevik Policy Towards the Armenian Question 1912-1920 (PDF). London: University of London. p. 311. Archived from the original (PDF) on 25 July 2022. By the summer of 1919, the question of repatriation was completely overshadowed by widespread Muslim uprisings. The issues at stake had transformed the repatriation question into a matter of Armenian survival.
    26. ^ a b "Gefährliche Töne im "Frozen War"." Wiener Zeitung. 2 January 2013.
    27. ^ Miller, Tracy, ed. (October 2009), Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population (PDF), Pew Research Center, p. 31, archived from the original (PDF) on 2009-10-10, retrieved 2009-10-08
    28. ^ "2011 Census data" (PDF). p. 7.
    29. ^ Media, Ampop (2017-12-26). "Կրոնական կազմը Հայաստանում | Ampop.am". Ampop.am. Retrieved 2018-01-25.
    30. ^ Karamyan, Sevak; Avetikyan, Gevorg (2022). "Armenia (Vol 13, 2020)". In Müssig, Stephanie; Račius, Egdunas; Akgönül, Samim; Alibašić, Ahmet; Nielsen, Jørgen S.; Scharbrodt, Oliver (eds.). Yearbook of Muslims in Europe Online. Brill Online.
    31. ^ "Armenian Premier Receives Iranian Delegation". Daily Report: Soviet Union (35–39). Foreign Broadcast Information Service: 103–104. 22 February 1991. The guests had a businesslike meeting at Yerevan city soviet executive committee where an agreement was drafted to repair the capital's 17th century Persian architectural edifice, the Blue Mosque. In keeping with the agreement, Iran will send renovation specialists to Yerevan and will provide the necessary amount of construction material. Plans are to complete the renovation work before 1995.
    32. ^ "Iran ready to help restore Yerevan mosque". Tehran Times. 2022-09-13. Retrieved 2022-11-27.
    33. ^ The Qur'an is published in the Armenian language Archived 2007-05-10 at the Wayback Machine
    34. ^ Qur'an in Armenian Archived 2007-02-10 at the Wayback Machine

    External links

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