In globalization conditions there is deep society differentiation, marginalization and increase of religion in Islam society in particular. Muslim world presents variety of state models. Among this variety usually common traits are distinguished in Muslim world depending on relations between state and Islam. First of all they are theocratic states. Examples are Iran where the power is with clergy. The power is determined by Shiah concept “vilayat-e-fakih”. In Saudi Arabia the power is with Sunnit clergy. Official ideology of the state is vakhabism. In such states Islam is official ideology and Koran in fact is a Constitution of state, legislative power is with shariat. In these countries population is homogeneous – Muslims make up all population.
Islamic countries can be counted Libya, Pakistan, Sudan, Afghanistan, Iraq, Yemen and others where although state ideology is based on Koran and Shariat, they have their own peculiarities in state system.
There are moderate Islamic states where Islam is ideology of majority people but nether less they have policy of synthesis of Islamic and secular forms of society life. These countries are Egypt, Morocco, Syria, Algeria, Jordan and others.
Special place in Islamic world takes Turkish model. Despite since Ataturk times Kemal Turkey is a high society, spiritual, cultural and political life is determined by Islam. Especially it’s seen in last years when the power belongs to Islamic party (Justice and Development Party JDP) in Turkey.
Poly confessional and high society are Islamic states of South East Asia and Tropical Africa. For example, Indonesia, Malaysia, Nigeria, Senegal and others which are on peripheral of “Muslim world”.
If one takes Central Asia countries, they are all high society states with predominance of secular social political forms. Actually these states due to their historical and cultural roots belong to Muslim world. They can be determined as high society Muslim states implying domination of Muslim population there. At the same time they were involved in historical process of “communism construction”. Central Asia countries had been living seventy year period of “Soviet socialism” with its atheist ideology. The historical period includes three generations of people. That’s why people in these countries are atheists. If one adds viability of pre Islamic cultural traditions in people’s conscious, then it’s become clear careful attitude of state to Islam especially those ideology forms which are not traditionally for Turk people. All these results in these states do not consider themselves Islamic states but relate themselves to Muslim world within history and cultural aspect.
Indeed, Turk states of Central Asia: Kazakhstan, Uzbekistan, Tajikistan, Kyrgyzstan, Turkmenistan position themselves as states which relate to Islamic world. But rich history and culture of pre Islamic period and especially world view influence of Soviet atheist ideology left its mark on Islamic character of these states. Each of them has its own specific in relation to questions of state and Islam.
Among them Tajikistan is distinguished with practically homogeneous Muslim population and strong Islamic traditions. Passing through bloody civil war Tajikistan had come to synthesis of high society and religion forms in sphere of state and policy. Tajikistan on Constitution is high society state which is forming civil society but in political life of state Islam Renaissance Party is taking part which is not only opposition party but first of all it represents Muslim electorate.
Uzbekistan on its National composition is a state with domination of Muslim population. Islamic traditions are historically deep and strong here. Religion conscious of Uzbeks is Islamized in great degree. Population’s ethnic and religion identification actually coincides with Islam, Islamic traditions and customs.
Kyrgyzstan positions itself as state which relates to Muslim world too but Muslim population is not dominant there. Islam position weakness is stipulated by domination of ideology of power when soviet power saw opponent in Islam and that’s why state policy is constructed as control policy.
One can make conclusion from above mentioned that Central Asia countries are inherent to model of “cooperation” which is oriented to “religion freedom”, “neutrality” and “tolerance”. It’s explained by following points: a) there is some distance between secular state and Islam in these countries and some world outlook neutrality; b) relationships between state and Muslim organizations are regulated by Legislation in force; c) society legislation do not prevent realization of religion freedom, it guarantees freedom of belief, freedom of religion senses and freedom of religion organizations.
Republic of Kazakhstan on Constitution is high society state. It means that social and state spheres are independent of ideological sanctions and pressers, direct influence of religion organizations and those organizations which are aimed at ideology dissemination.
Kazakhstan constructs its policy in relation to religion on basis of absolute recognition of its cultural source and providing traditional religions freedom of development. Kazakhstan was one of the first countries which initiated Forum of leaders of different religions. Three Forums of world and traditional religions have been hosted already in Kazakhstan.
Republic of Kazakhstan as society state accepts Muslim religion institutes as important institute of civil society. It respects internal regulations of Muslim religion organizations and gives opportunity them to act on their own canons, it accepts their right for organization and management in accordance with their religion rules. State doesn’t finance them and does not interrupt with their activity but it encourages people to realize their constitutional rights for freedom of religion. Main principles of National policy of multi confessional and poly ethical Kazakhstan are society consent and political stability, spiritual and cultural unanimity of people and inter confessional consent.
- Zvyagelskaya Secular model and identity problem in context of construction of National states in Central Asia \\ Secularism and Islam in modern state: what doe it unite them? International “Round table” materials. Almaty, November 30, 2007 (Editor Sultanov B. - Almaty: KISI under President of RK, 2008 – 296 p., p. 92-107.
- Malikov Society state and Islamic political process in Kyrgyzstan: “Muslim resource” as factor of state construction. Same.