Violence and Defiance by the USSR

The Union of Soviet Socialist Republics (USSR) dealt with Islam in these republics with violence and defiance since it extended its influence over those lands. The police seized all copies of the Quran and burned them between 1929 and 1936. They were assisted in this by several atheist associations that conducted anti-Islam propaganda at the time.

Anti-Religious Campaigns in the Media

The Soviet government used all media to achieve its goal of fighting Islam and its followers. For example, in 1962, 23,000 lectures were delivered in the Republic of Uzbekistan against religion. Cinemas and radio stations were used to fight religion and distort the image of Muslims who went to mosques, fasted during Ramadan, or celebrated Islamic holidays.

Union of Atheists and Prevention of Pilgrimage

To this end, the communists established the Union of Atheists in 1923 and prevented pilgrims from going to the Kaaba. Before the Soviets took over Islamic lands, the number of Muslim pilgrims in these areas was about 35,000 annually. However, with these fierce campaigns targeting Islam for years, their number under Soviet rule ranged between 15 and 20 pilgrims only in some years! In many years, no Soviet pilgrims reached the Kaaba!

Practicing Religion Amid Fear

Under these extremely difficult circumstances, Muslims practiced their religion amid waves of intense fear. Therefore, during this period, only the elderly appeared as mosque-goers due to the prohibition of prayer, fasting, and pilgrimage on the pretext that it economically affected Soviet society. Faced with this, some religious leaders in Russia issued fatwas that aligned with Soviet goals, allowing Muslims to perform their religious rituals in a way that did not affect the economy's future.

Fatwas to Align with Soviet Goals

For example, these fatwas permitted Muslims to pray only once a day and to fast for only one day during the entire month of Ramadan! The Soviet authorities issued an order prohibiting the slaughter of sacrificial animals, even if they were privately owned, on the pretext of the economic damage that would result from slaughtering such a large number of sacrificial animals.

Sources for Further Reading

For further information on this topic, you can refer to the following sources:

• Michele Companjen's “Muslim Minorities and Modernity: Hints from Europe,” Chapter on Muslims in the Soviet Union.
• Mikhail Ryklin's “Communism as Religion,” which covers aspects of Soviet anti-religion campaigns, including against Islam.
• Dmitry V. Shlapentokh's “Russia Between East and West: Scholarly Debates on Eurasianism,” discussing religious policies in the Soviet Union.
• Silvio Ferrari and Sabrina Pastorelli's "Religion in Public Spaces: A European Perspective," specifically on how the USSR dealt with religious practices.

Kuwait maintained a score of 46 in the 2024 Global Corruption Dharna Index (CPI), but dropped two positions globally, internationally 65th, 7th in Arab countries, and final in the Gulf region. Here are the main points about Kuwait's performance in the index:

1. Stable score despite the ranking drop

   Although Kuwait did not improve its overall score, it maintained stability at 46, reflecting the balance between improvement in some sources and a decline in others.

2. Improve some evaluation sources

   Kuwait saw a significant improvement in 4 evaluation sources with a total of 18 points, while 4 other sources declined by 17 points, contributing to the balance in total.

3. Countries' risks in risk classification

   In the country's risk classification index released by The Economist Intelligence Unit, Kuwait's rankings greatly improved 14 points, which increased by 37 to 51, which Kuwait has recorded this year.

4. Encouraged signs to increase national integrity

   In the year 2024, there were many positive developments in the fight against corruption, including:

   - Repetition of political leadership, Rajkumar Sheikh Mishal al-Ahmed through His Majesty's high speech, to combat corruption and protect public money.

   - To adopt accountability and improvement decisions in public administration for those involved in the forgery of Kuwaiti nationality.

   - To activate the role of a financial intelligence unit after issuing a royal decree appointing a new head.

   - To issue judicial decisions against ministers and leaders in the public sector related to corruption and misuse of electricity cases.

5. Ranking in Kuwait's Gulf and globally

   In the Gulf: Kuwait was ranked at the last place, while the UAE topped the list, followed by Qatar, Saudi Arabia, Oman and finally Bahrain. 

   International level: Kuwait fell to 65th position, underlining the need for continuous efforts to increase integrity and combat corruption. 

Despite maintaining the same score in the corruption index, some areas indicate the existence of improvement, improvement efforts that, according to al-maskas, require further work to increase transparency and accountability and achieve tangible progress in the coming years.  

A closer examination of the clash of civilizations reveals that the most important and prominent element in this struggle always revolves around identity. Identity represents the true and main component of any group, category, state, or civilization; without identity, distinction ceases to exist, and the essential being disappears.

The Significance of Identity

Therefore, the issue of identity is one of the most significant problems facing Muslim minorities in the West in general. Identity has been the foremost crisis for early Muslims in non-Muslim societies, and now we can say that the issue of identity has become more sensitive and complex than ever, especially after the increase in the number of converts to Islam in the West and the rise of the phenomenon of "Islamophobia." This situation has made identity the primary reference through which individuals of Muslim minorities outside the Islamic world are judged.

Rising Hostility and Its Causes

With the rising hostility towards Muslim minorities in the West in recent years, researchers and specialists in minority affairs have found that this stems from fundamental and significant reasons, including the following:

1. Safeguarding Religion and Protection Against Assimilation

Preserving the identity of members of Muslim minorities is, in itself, a safeguard for the religion of Islam within these minorities and a protection against assimilation and melting away.

2. Cohesion and Resilience Against Destructive Integration

The adherence of Muslim minorities to their identity, in both its Islamic and civilizational aspects, makes them more capable of cohesion and resilience in the face of destructive integration campaigns and false globalization, as well as attempts to impose a Western identity on everyone.

3. Protection Against Westernization and False Integration

Preserving the Islamic identity of minorities protects them from intended Westernization and false integration, thus allowing the retention of the identity of the Muslim nation that is intended for obliteration. Clearly, the more these minorities can create a space for themselves that ensures freedom of worship and belief, the more they can preserve their heritage and civilizational, social, and cultural identity.

4. Positive Participation and Civilizational Interaction

Positive participation and civilizational interaction stem from individuals' own feelings about their identity and the degree of pride they have in it. The more minorities cling to what their identity dictates, the more steadfast and stable they become. This has always reflected positively on the environment in which a person or group exists. Conversely, as the identity of these groups weakens, their members tend to withdraw from the field of civilizational interaction, which results in their inability to effectively influence the surrounding communities.

 Overview and Purpose

The book “Muslim Minorities in the World" by Masoud Al-Khound is a distinguished work that stands out in its unique topic of research and discussion. The book is considered a solid reference for any researcher on the affairs of Muslim minorities in countries worldwide. It is also an easy reference for any Muslim who feels for the plight of Muslims everywhere. The book's smooth style allows readers to absorb its knowledge without boredom or fatigue.

Comprehensive Study of Muslim Minorities

The book contains a study of the conditions of minorities and accurately monitors most information about them. It includes Muslim minorities of different races, backgrounds, customs, and cultures worldwide. The author divides the book into several chapters, making it easy for readers to access the minority they wish to read about and learn about their conditions. The book contains abundant information about each minority, making it a valuable encyclopedia in this field.

Chapter Structure and Content

The book is divided into 5 chapters, covering Muslim minorities worldwide according to the continents they are located in and the countries they reside in. It also discusses their nature, origins, and conditions, among other aspects of interest to the reader. Notably, the book does not leave out any Muslim minority, whether small, medium, or large, without mentioning and detailing them.

The five chapters of the book are as follows:

Chapter One: Titled “Muslims in Africa,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as Sub-Saharan Africa, Far West Africa, the Gulf of Guinea, Central Africa, East Africa, Northeast Africa, the Nile Valley, Southern Equatorial Africa, Southern Africa, and the Indian Ocean Africa.

Chapter Two: Titled “Muslims in Asia,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as India and its peripheries, Northeast Asia, the Indochinese Peninsula, Southeast Asia, and Oceania in the South Pacific.

Chapter Three: Titled “Muslims in America,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as North America, Latin America, and South America.

Chapter Four: Titled “Muslims in Europe,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as Germanic Europe, Benelux, Northern Europe, the British Isles, Latin Europe, Central Europe, the Balkans, and Eastern Mediterranean Europe.

Chapter Five: Titled “Muslims in the Former Soviet Space,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as the Baltic States, Eastern Europe, the Caucasus, and the Islamic Central Asian Republics.

In conclusion, “Muslim Minorities in the World” by Masoud Al-Khound is an invaluable and comprehensive resource on the conditions and experiences of Muslim minorities globally.

Through meticulous research and a thoughtful approach, the book offers a wealth of information that caters to both scholars and everyday readers. Its methodical organization, detailed insights, and engaging writing style make it an essential reference for anyone seeking to understand the diverse and multifaceted realities of Muslim communities across continents. This work stands as a testament to the importance of documenting and sharing the stories of these communities, fostering greater awareness and empathy in an increasingly interconnected world.

In the age of social media, information spreads rapidly across the internet, making it easy for anyone to publish claims or threats that can escalate social and political tensions. Recently, India has witnessed numerous cases where individuals used threats via email and social media to spread hatred and chaos.

An Old Tactic in a New Style

It is evident that an old tactic is being reused but in a different style. Previously, there were attempts to create chaos in communities through incidents such as throwing corpses or meat in front of Hindu temples to tarnish the reputation of Muslims. However, with the development of social media and the spread of news online, this tactic has become easier and faster to reach as many people as possible. Through email or posts on Twitter or Facebook, false threats or fabricated information can be spread to sow discord and incite fear.

These threats, which may initially seem unserious or false, lead to catastrophic results in the long run. The rapid spread of fake news instills fear and hatred among individuals, contributing to increased sectarian divisions in society. By portraying Muslims as the main perpetrators of these events, any efforts for peaceful coexistence between religions are undermined.

Online Threats: Notable Examples

Threat to Kumbh Festival

In December, an online threat targeted the Hindu Kumbh festival. The threat came from an account named "Nasser Pathan" and included messages threatening to bomb the festival and kill thousands of participants. After police investigation, it was discovered that the account was fake, and the person responsible for the messages was a 17-year-old student named Aayush Kumar Jaiswal.

Investigations revealed that the young man used a fake Muslim name to send the threats as a "joke," attempting to implicate Muslims and tarnish their reputation. This incident raised widespread questions about how technology is used to create sectarian divisions in society.

The Second Case: Threat to Ram Temple

On December 27, 2023, Devendra Tiwari, a resident of Lucknow, received a threatening email from an alleged account named "Zubair Khan." The email included threats to bomb the Ram Temple and kill prominent government officials, including Uttar Pradesh Chief Minister Yogi Adityanath.

However, after thorough investigations, it was found that the email was sent by two Hindu individuals who used fake Islamic names to send the threats with the aim of spreading hatred and reinforcing negative stereotypes about Muslims.

Analyses indicated that this type of threat is nothing but a political game aimed at increasing hatred towards Muslims by portraying them as a threat to the country's internal security. It was also found that the individuals were actually trying to misuse their false affiliation to create hostility between communities. This raises questions about how rumors and lies spread in the age of social media and how anyone can exploit online platforms to spread hatred.

Political Tactics and Identity Manipulation

These incidents are not new. Often, the Muslim community in India faces deliberate manipulation to tarnish its image in the media and society. The most common tactic is to spread false threats attributed to individuals belonging to Islamic religions, aiming to reinforce negative stereotypes about Muslims in society. However, with the development of social media, this method has become more powerful and widespread.

Professor Apoorvanand from Delhi University points out that these tricks have been used in the past on several occasions to tarnish the reputation of Muslims. Blaming "others" in hostile situations and false threats can lead to increased sectarian strife. These tactics do not merely target individuals but seek to impart a religious character to daily incidents, creating an environment filled with suspicion and distrust between communities.

Impact on Communities

It is clear that these incidents directly affect the Muslim community, as they are held responsible for actions they did not commit. Additionally, these false threats contribute to reinforcing sectarian divisions, leading to more violence and conflicts between individuals and communities. By falsely exploiting religious identity, a state of polarization and tension is created that is difficult to overcome.

These incidents also contribute to the growth of Islamophobia, where Muslims are viewed as "enemies" or "threats" to national security. These tricks are used to spread fear and reinforce divisions among different groups in society, making it difficult to build mutual trust between sects.

The Political Aspect of Threats

There is a strong political aspect associated with these online threats. Although some individuals may carry out these attacks for personal reasons or due to affiliation with certain groups, the larger goal is to create a state of political polarization and benefit from sectarian divisions. For example, Devendra Tiwari, who was involved in several similar cases, aimed to gain political benefits by fueling sectarian tensions and using them as a tool to achieve his goals.

It has become clear that these threats do not only originate from ordinary individuals but also from political figures seeking to benefit from these strifes to increase their popularity or achieve electoral gains. With the repetition of these incidents, the question remains: Is there a political intention to increase sectarian hostility in society?

The Role of Media

The media plays an important role in shaping public opinion and conveying news objectively, but it can sometimes be a party to reinforcing negative stereotypes. In cases like these, some media outlets tend to portray Muslims as the source of every threat, contributing to the growth of Islamophobia in society.

The spread of misleading videos or false information through platforms like X (formerly Twitter) makes it difficult to distinguish between truth and deception. In many cases, these means are exploited to divert attention from the real culprits and pressure a certain group in society to tarnish its reputation.

Conclusion

Sectarian threats online are among the most dangerous challenges facing modern societies. They not only destroy the lives of targeted individuals but also threaten the social and human fabric of communities. There must be greater awareness among everyone, whether individuals or institutions, to limit the spread of these negative patterns and confront them decisively. At the same time, the efforts of governments and civil society must come together to combat Islamophobia and reduce the negative impacts of these incidents, ensuring a more tolerant and coexistent society.

 Impact of Globalization on Islamic Youth

Globalization has largely succeeded in achieving intellectual domination over generations of Muslims since the mid-20th century, starting with World War I and solidified in World War II, alongside the Western colonization of Muslim countries and the movement of Orientalism. It was further reinforced with the development of global cinema and the dominance of American cinema in world art, presenting a one-sided cultural vision in the absence of an Islamic identity, especially after the fall of the Ottoman Caliphate and the fragmentation of Muslims into closed-border states after having been a significant power.

Cultural Globalization and Its Mechanisms

 Sheikh Yusuf al-Qaradawi articulates the dangers of globalization on Muslim cultural identity by stating: "The most dangerous form of globalization, with the farthest-reaching effects, is the globalization of culture, meaning the imposition of one nation's culture upon all other nations, or the culture of the dominant and powerful nation over the weaker and submissive nations.

In other words, it is the imposition of American culture on the entire world, be it Eastern or Western, Muslim or Christian, monotheistic or committed, pagan or libertine. The means to achieve this goal are the powerful tools and mechanisms that transcend continents and oceans — from media outlets and the influence of readable and audible words, to visual sound and images, live broadcasting, the information network, and others.

Cultural globalization seeks to skin us of our identity, to strip us of our skin, or to remove our identity, compelling us to spend in our nation its intellectual products and cultural goods that are filled with radiation and bear death and destruction."

Globalization's Influence on Fashion and Thought

For example, to illustrate the dominance of Western culture among Arab youth, it is sufficient to take a look at the types of clothing worn by young people of both genders and how Western fashion attracts most of them, evaluating individuals based on how much they embrace or reject it. The same applies to atheistic thought, capitalism, and the culture of mingling, women's work, feminism, marriage, and family building. The phenomenon of atheism has even become a new intellectual trend, with individuals choosing to be atheists simply to be labeled as cultured.

Westernization of the Arabic Language

As for the Arabic language and the attempts to westernize it in Arab countries, the situation is dire. One can barely find commercial shops using the Arabic language, and we see young girls mastering English vocabulary better than they know the Quran, making English their preferred mode of communication and a symbol of their progress or backwardness.

Devastating Effects on Religion, Education, and Morals

In this context, we find that globalization has devastating effects on religion, education, and morals that cannot be quantified. Efforts must be combined to confront it to steer the nation back onto the right path.

Distinctiveness of Islamic Universality vs. Western Globalization

Some may confuse the universality of Islam as a divine heavenly project that God Almighty has chosen for humanity, sending the final prophet, Muhammad (peace be upon him), as guidance for all worlds, with globalization as a project of earthly dominance that entices people toward all that is base, serving Satan and those who benefit from it.

Islamic Guiding Project

An impartial researcher can clearly distinguish between the universality of Islam and the Western globalization of the world, even if he is not a Muslim. The launch of the Islamic project from the dawn of history was based on the saying of the Companion Rabi' bin Amer to Rustam, the Persian leader: "We are a people whom God has sent to bring out whomever He wills from the worship of servants to the worship of the Lord of servants."

Call to Action

Islam is a guiding project from the Lord of the worlds, revealed by God to His Messenger to bring happiness to humanity in both realms. It does not seek gain for those behind it, nor does it request compensation from people.

Distinguishing Universal Islamic Call

 The universal nature of Islam was not determined by the Messenger (peace be upon him) himself but is an inherent aspect of the religion as outlined by God Almighty in His Book. As it is stated: "It is nothing but a reminder for the worlds" (Sad: 87), and, "And We have not sent you except as a mercy for the worlds" (Al-Anbiya: 17). Additionally, "Indeed, the first house established for mankind is the one in Bakkah, blessed and a guidance for the worlds" (Al-Imran: 96), and, "Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner" (Al-Furqan: 1), and, "And We have not sent you except to all mankind as a bringer of good tidings and a warner" (Saba: 28).

The universality of Islam extends to the universality of the Prophet of Islam and his nation after him, as long as they carry the global project to guide humanity and show mercy towards them. It is thus a divine commission rather than just an honor for a nation; it is a constructive project, not a destructive one; a project of construction, not demolition; it advocates values and principles rather than gains and spoils.

On the other hand, globalization, which began with the idea of economic control and dominance to strip nations of their resources and subjugate them for the benefit of a group driven by European racism, is essentially a destructive project aimed at damaging minds, economies, and identities and attempting to detach individuals from all that empowers them and protects their roots.

Confronting Globalization with Islamic Culture

It is well known that flowing water drives away stagnant water if it stands in its path, and the project of globalization is stagnant, foul water, even if it appears otherwise to the observer. Its apparent strength through its wide-ranging means is merely a reflection of the weakness of those responsible for the divine Islamic project and their failure to renew their methods, contenting themselves with confinement and defending the idea in words rather than actions.

Educational Institutions and Intellectual Engagement

We must establish educational institutions and expand the specializations that assist in this field under the supervision of Arab and Islamic states; if this is not feasible, it should be under the supervision of major Islamic institutions, such as Al-Azhar for example, and the concerned and widely spread Islamic associations in our countries, as well as the International Union of Muslim Scholars, to devise a flexible educational plan to engage the minds of the youth and confront thought with thought.

Directed Artistic Production

Those responsible for the arts in general and businessmen in particular should focus on directed artistic production. The importance of art lies in the ease of conveying information and educational value in an accessible and appealing manner.

Media Development

We must develop media and guide distinguished minds to meet the nation’s needs in this critical area, ensuring the discourse matches the events and the tasks at hand.

Empowering Youth and Confronting Consumption Culture

Directing the nation’s energy and wealth towards production and employing youth to fill their intellectual and physical voids is essential. It is also important to prepare girls for a mission greater than just securing a job for financial and familial independence and to confront the culture of consumption that has transformed our countries into vast consumer markets for Western products.

Finally, these are broad guidelines to confront a serious issue that worries the scholars of the nation, but the weak resources in their hands remain a significant obstacle in facing this major dilemma, and the gap remains vast between us and our ability to confront it.