Rabbi of Makhachkala
Synagogue embraced Islam
http://www.hakimquick.com/synagogue.htm
Every person has a different
way of coming to the Truth. For Moisha Krivitsky this way led
through a faculty of law, a synagogue and a prison. The
lawyer-to-be becomes a Rabbi, then he converts into Islam and finds
himself in prison. Today Musa (this is the name he has adopted when
he became a Muslim) lives in a small mosque in Al-Burikent, a
mountain area of Makhachkala, and works as a watchman in the
Central Juma mosque.
- Musa, before we began
talking, you asked what we were going to talk about. I said:
‘About you.’ ‘What’s so interesting about
me?’ you wondered. ‘I live in the mosque’. How
did you come to live in the mosque?
- Well, I just dropped in... and
stayed.
- Did you find the way
easily?
- With great difficulty. It was
hard then, and it isn’t much easier now. When you go deeply
into Islam’s inner meaning, you understand that this religion
is very simple, but the way that leads to it may be extremely
difficult. Often, people don’t understand how a person could
be converted into Islam ‘from the other side’, as it
were. But there are no ‘sides’ here: Islam is
everything there is, both what we imagine and what we don’t
imagine.
- Musa, as a matter of
fact, we were given this fact as a certain sensation: a Rabbi has
turned Muslim.
- Well, it has been no sensation
for quite a long while already - it’s more than a year that I
did this. It was strange for me at first, too. But it wasn’t
an off-the-cuff decision. When I came into Islam, I had read books
about it, I had been interested.
- Did you finish any high
school before coming to the synagogue?
- Yes, I finished a clerical high
school. After graduation, I came to Makhachkala, and became the
local Rabbi.
- And where did you come
from?
- Oh, from far away. But
I’ve already become a true Daghestani, I’ve got a lot
of friends here - both among Muslims and people who are far from
Islam.
- Let’s return to
your work in the synagogue.
- It was quite a paradoxical
situation: there was a mosque near my synagogue, the town mosque.
Sometimes my fiends who were its parishioners would come to me -
just to chat. I sometimes would come to the mosque myself, to see
how the services were carried out. I was very interested. So we
lived like good neighbours. And once, during Ramadan, a woman came
to me - as I now understand, she belonged to a people that was
historically Muslim - and she asked me to comment the Russian
translation of the Qur'an made by Krachkovsky.
- She brought the Qur'an
to you - a Rabbi?!
- Yes, and she asked me to give
her the Torah to read in return. So I tried to read the Qur'an -
about ten times. It was really hard, but gradually I began to
understand, and to get a basic notion of Islam. (Here, Musa
looked at my friend’s son, the six-year old Ahmed, who had
fallen asleep in the mosque courtyard. “Should we probably
take him inside the mosque?”, asked Musa.)And that woman
had brought back the Torah. It turned out to be very difficult for
her to read and understand it, because religious literature
requires extreme concentration and attention.
- Musa, and when you were
reading the translation, you must have begun to compare it with the
Torah?
- I had found answers to many
questions in the Qur'an. Not to all of them, of course, because it
wasn’t the Arabic original, but the translation. But I had
begun to understand things.
- Does it mean that you
couldn’t find some answers in Judaism?
- I don’t know,
there’s Allah’s will in everything. Apparently, those
Jews who became Muslims in the times of the Prophet (let Allah
bless and greet him), couldn’t find some answers in Judaism,
but found them in Islam. Perhaps, they were attracted by the
personality of the Prophet (let Allah bless him!), his behaviour,
his way of communicating with people. It’s an important
topic.
- And what exactly were
the questions that you couldn’t find answers to in
Judaism?
- Before I came into contact with
Islam, there were questions which I had never even tried to find
answers to. Probably, an important part here had been played by a
book written by Ahmad Didat, a South African scholar, comparing the
Qur'an and the Bible. There is a key phrase, well-known to those
who are familiar with religious issues: “Follow the Prophet
who is yet to come”. And when I studied Islam, I understood
that the Prophet Muhammad (let Allah bless him!) is the very
Prophet to be followed. Both the Bible and the Torah tell us to do
it. I haven’t invented anything here.
- And what does the Torah
say about the Prophet (let Allah bless him!)?
- We won’t be able to find
this name in the Torah. But we can figure it out using a special
key. For example, we can understand what god this or that
particular person in history worships. The formula describing the
last Prophet (let Allah bless and greet him) is that he would
worship One God, the Sole Creator of the world. The Prophet
Muhammad (let Allah bless him!) matches this description exactly.
When I read this, I got very interested. I hadn’t known
anything about Islam before that. Then I decided to look deeper
into the matter and see whether there were any miracles and signs
connected with the name of the Prophet (let Allah bless him!). The
Bible tells us that the Lord sends miracles to the prophets to
confirm their special mission in people’s eyes. I asked the
alims about this, and they said: “Here’s a collection
of true hadiths which describe the miracles connected with the
Prophet (let Allah bless him!)”.
Then I read that the Prophet (let
Allah bless him) had always said that there had been prophets and
messengers before him (let Allah be content with them). We can find
their names both in the Torah and in the Bible. When I was only
starting to get interested, it sounded somewhat strange for me. And
then... Well, my own actions led to what happened to me. Sometimes
I get to thinking: why did I read all this? Perhaps, I should say
the tauba (a prayer of repenting) right now for having
thoughts like that.
- Should I understand
you, Musa, that you now feel a great responsibility for becoming a
Muslim, or do you have some other feelings?
- Yes, responsibility, but
something else as well. I can’t put my finger on it now. When
a person knows Islam well, he’s got both his feet firmly on
the ground. Islam helps a person understand who he is, where he
comes from, what he is there for.
I would be insincere if I said
that the all the Daghestani are such ‘knowing’ Muslims.
We sometimes talk about it in the mosque and I like to say that
there are not so many real Muslims in Daghestan - only the ustaths
(learned theologians) and their students, and the rest of
us are just candidates. I can’t say that we do what the sunna
requires, we’re only trying to. And when we don’t do
what we should, we’re trying to invent some clever excuses.
These efforts should have better been applied to doing our duty.
It’s hard for me to watch this. Sometimes, I’m
distracted by what is happening around me, as well. I haven’t
got strength enough to fight this, and the weakness of my nature
shows clearly here. I can’t say I’m totally helpless,
but I have no right to say that I’ve achieved anything in
Islam. I’ve only got torments.
When I understood that I had to
become a Muslim, I thought that Islam was a single whole - one
common road, or a huge indivisible ocean. Then I saw that there
were a lot of trends in Islam, and new questions appeared. All
these trends are like whirlpools, they whirl and whirl...
it’s very hard! If a person tells you: “Look, we fulfil
all the hadiths, only we understand åðó
Qur'an correctly”, then you follow this person, because you
think that he speaks true things, and because you want to please
Allah. But then, after a couple of months, you understand that
these claims were false. Allah controls us. And you think: if this
way is the right way, then why is there something that goes the
wrong way?..
- Musa, and what brought
you into the prison?
- A good question, this,
isn’t it?
- Who welcomed you
there?
- If there’s Allah’s
will to everything, then this was His will as well. Regarding life
from behind the barbed wire, going through all of this, that was a
certain school for me.
- How did it
happen?
- I’ve recently seen a
programme on the TV, and a representative of the Chechen republic
in Moscow - I forget his name now, I believe he had some beautiful,
French-sounding name, something like Binaud - he said that if the
authorities were going to carry on like they had done before -
barging into homes, planting drugs and weapons on people - then the
people would be out in the streets protesting. This has happened to
many here. So there was something planted on me. Then they came and
took me away at night.
Before that, I had had a certain
notion about he forces of the law here... well, I couldn’t
think they would use such, well, not very polite methods. Islam
doesn’t let me use a stronger word. Allah estimates what
every man does, and those people will have to answer for what they
have done.
But the three months I spent in
prison, they probably helped me to make my faith stronger. I saw
how people behaved under the extreme circumstances, both Muslims
and non-Muslims, how I behaved.
It would be good, of course, if
the people in power would pay their attention to this problem. They
shouldn’t be trying to eradicate Islam with such unsavoury
methods.
- Musa, why were the
authorities frightened by you?
- No idea. Even children
aren’t afraid of me.
At this moment, our
conversation was interrupted by a stunningly beautiful
azan.
- Is there a muezzin in
your mosque?
- Yes, his name is Muamat Tarif,
it was him that we’ve just heard.
- And there’s only
you and him who works in this mosque?
- Well, as a matter of fact, only
he works. He allows me... I still can’t get used to things
after prison. He allows me to live here. It’s hard to recall
this. I had a certain trouble with the people whose flat I was
living in, the understanding between us somehow failed. I started
perceiving them in a different way. But it’s probably bad to
be looking for other people’s drawbacks, I’ve probably
got more.
People started arriving to
the mosque. We rose and hastened for the prayer,
too.
After the prayer, we tarried a
little, but I thought as I was walking towards this bench we're
sitting on: "It's all right, Musa seems to have a lot of spare
time". Is that right?
- Well, it depends on what we mean by time. As for every Muslim, my
time is divided into certain stretches, between the prayers. The
time to do something.
- And what do you do here in this mosque?
- I just live here after some very unpleasant things that happened
to me. Before that, I had lived here, an Al-burikent, at a flat. I
don't even want to think about it now. I remember being taken out
of bed at one or two in the morning, feeling a hand grenade in my
bed and cuffs on my wrists: "What do you need Islam for, you Jew?"
Well... Then they tried to shoot me, then I was beaten. At first a
friend helped me with my ablutions, because I couldn't walk. But
then I recovered, alhamdulillah, in about two months.It's a bit
funny, because it reminds of a doctor who prescribes guillotine for
headache. They say: t here are a lot of problems in Daghestan, in
Islam. That's a mistake. The problems are in the people.
- And what was the crime you were accused of, and why has your
conviction not been stricken off your record?
- Well, there's been an amnesty recently, they've cut me a little
slack. But the police and the Ministry of internal affairs still
control us, it's their job. The main thing is to make them see what
Islam really is, and that's what we're trying to explain to them.
The seventy years building of Communism hasn't left Daghestan
unchanged. Although it still remains the stronghold of Islam in
Russia, we have the Islamic traditions well preserved. But
sometimes when I walk the streets of the town, I get to thinking
that the people don't quite understand what Islam is. Some,
so-called, ethnic Muslims... words fail me.
- Did you avoid the question on the nature of your crime on
purpose?
- No, it was illegal weapon keeping. I've forgiven those people,
of
course, although I used to be very angry with them. What matters is
the Islam, and the things that are good for it.
Everyone's been somehow shaken up by all this. Those who were not
interested in Islam, became interested. Those who were only fake
Muslims, moved away. I know many examples, I've often met people
like this, sometimes these people were close to me. They would
sometimes use the word extremism, or would claim that they had a
fundamental knowledge of the Qur'an and the Sunna. But it turnead
out to be a tree that is rotten. I would advise people to read the
sifats (signs) of hypocrites before they go to bed every night,
like fairy-tales. I used to be interested in this issue too.
It's really strange, when you think of it. Say, among the Duma
deputies there are people who came to the Chechen village of
Karamakhi, brought medicines to the people. The Karamaknians are
still using those medicines. No one would tear them out of their
beds at night or try to 'educa te' them in non-traditional methods.
And still, the way that most of the people perceive Islam...
This, in fact, is the problem of Islam. I thought: you become a
Muslim and all the problems go away. I hoped they would. I hoped to
find Paradise. As the Qur'an says: "Allah calls into the peaceful
abode, and those He loves He guides on the straight way". I thought
I would find this peaceful abode. And I've been searching ever
since I came into Islam, both here, in Daghestan, and in the
neighbouring Chechnya, through the so-called Sharia enclaves. They
say, for example: "The law of this or that place is Sharia in the
shortened form". Sometimes it's just a slogan. Here, in Russia,
we're used to slogan thinking. For example, our neighbours had a
slogan: "Sharia rules here!" But this wasn't the case.
- Musa, and what kind of secular education did you have?
- Various, I could say. Well, I can read and write. I don't know
what else to say. I studied at a prestigious in stitute. I don't
think it was actually very useful in any way. But then yes, it was.
It had something to do with law. One teacher had a joke: "Sincere
confession relieves one's feelings and lengthens the time one does
one's term". A law paradox.
- What is the most difficult thing for you now?
- Endurance. Sabr. Sometimes I feel so desperate I could jump into
the Caspian sea.
- And the desperation comes from the fact that you want to see the
"peaceful abode" around you, but find something completely
different instead?
- Yes. There's much misunderstanding. I see the noble and high
principles if Islam, and I see the abyss we're in. We try to get
out of it, each one the way he can. But unfortunately, we don't
often see our ustathes, it's not always we can reach them.
- Well, but they're always there to meet you.
- Are they? Then my way to them must be very long. Apparently, just
pronouncing the shahada (the confession of faith, which, when said
by a person, signifies their belonging to Islam) is not enough. In
fact, you should always confirm your being Muslim, every day. At
least five times a day. Sometimes it's hard, when you argue with
someone, or someone hurts you, or you see something that's going
wrong. And you have to force yourself to be a true Muslim. Where
are you, the "peaceful abode"? Where should I look for you?
- In the self, probably?
- The self is to be sorted out as well. Don't forget that I came
into Islam from a parallel world, and I still can't forget it.
Sometimes I'm reminded of it. It's hard to educate such
people.
The Qur'an tells us: not everyone believes. We have to face that
it's predestined and we can do nothing about it. What we have to do
is tell the truth about Islam, to show it by our own example.
Unfortunately, I'm not always an example. I'm still looking for my
way. I don't know if it's to the point, but I'd like to adduce the
hadith of the Prophet (let Allah ble
ss him) which tells us that the Jews will be divided into 71 group,
the Christians - into 72, the Muslims - into 73 groups.The Qur'an
tells us: "Be with those who tell the truth and act according to
the truth". But the truth is very hard to find. Daghestan is
simmering. For me, a person from the outside trying to become part
of it, it's really hard. I follow these people, then those people.
All the painful lessons I've learned were not in vain. Allah was
teaching me. As the Qur'an says: "If you think this evil, this is
truly good. And that which is good for you, may turn out to be
evil". Now that I'm past the nervous stage, I analyse things and
say: everything's for the better.
It would be good if our ustathes would communicate with us, or
appear on the TV. We would feel they are there. I live here in
Al-burikent, like on an island. Sometimes they broadcast programmes
on Islam on the radio. But it would be better if the call to Islam
would always be there. I wish that we were constantly told: Islam
is good for the people, it's profitable. This sounds awful - very
mean and ugly, but in actual fact, Islam is profitable. What state
can give you common brotherhood, mutual assistance, social
guarantees, a minimal tax of 2,5 per cent? Islam gives all that, it
prescribes all that. It prescribes the correct way of life, the one
which is necessary for a man. I wish there were more talk about
that.
What we hear instead is that if a Muslim is wearing a beard, he's
an extremist. I have such tags attached to all I'm wearing. It's
ridiculous. Each religion has its extreme forms. Even the heathens,
who are far from the faith in the Sole God, have such
extremities.
I think that an institute should be established for studying Islam,
helping it develop. That was the question I wanted to ask when I
was searching, and following different people: where are you, the
ones who can show me the way to become a true Muslim? I think that
what happens to me is right. And what I want now is to come to
people who don't understand me, to tell them about my ideas, to
explain what Islam is. We're all in the same boat, anyway.
Especially here in Daghestan: we know everything about one another.
Why then should we be trying to find enemies in one another? Life
is going by, and finally, we'll all have to answer for what we're
doing.
- And to round up, Musa: what would you wish to the people who are
probably in the same position now as you were two years ago?
- I'll try to recall the 155 ayat of the second sura: "Allah will
try thee with fear, with loss of thy fee, with loss of thy closest
ones, with loss of the fruit of thy labours. But tell thee the good
news to them who are patient and enduring: their reward will be
great". Patience and endurance are the basis of faith - probably,
the basis of Islam. Insha Allah, everything's going to be
alright.
Interview taken by Laila Husyainova
http://www.hakimquick.com/synagogue.htm
