Islam in Georgia

Islam in Georgia

ByEditorial Team

Contrary to popular belief, Islam has a significant presence in the nation of Georgia, with Muslims constituting around 10.7% of the population. This diverse religious community has deep historical roots in the region, tracing back to the Middle Ages and the early modern period when Georgia witnessed substantial interactions with the Islamic world.

The Parliament of Georgia passed a law in 2011 that formally recognized Islam, along with four other religious communities, as having “historic ties to Georgia.” This legal recognition underscores the longstanding influence of Islam within the country’s cultural and social fabric.

Key Takeaways

  • Islam has a significant presence in Georgia, with Muslims making up around 10.7% of the population.
  • The Muslim community in Georgia is divided into two main sects: Sunni and Shia.
  • Georgia’s Parliament formally recognized Islam as having “historic ties to Georgia” in 2011.
  • The Middle Ages and early modern period saw substantial interactions between Georgia and the Islamic world, leading to the propagation of Islam in the region.
  • The Georgian Orthodox Church remains the dominant religious group, with 83.4% of the population identifying as members.

Introduction to Islam in Georgia

Islam has a long and fascinating history in the country of Georgia. According to historical records, the spread of Islam in Georgia dates back to the Arab Era, when Arab armies entered Georgian and Armenian territories between 644-645 AD. Over the centuries, the influence of Islamic culture and trade has left an indelible mark on the nation.

Historical Overview of Islam’s Arrival in Georgia

The introduction of Islam in Georgia can be traced to the 7th century, when the Third Caliph of Islam, Uthman, sent an army that conquered Eastern Georgia and established Muslim rule in the capital city of Tbilisi. This marked the beginning of a significant era of Islamic presence in the region.

Demographics of Muslims in Modern-Day Georgia

Today, Muslims constitute approximately 9.9% to 10-11% of Georgia’s population, making Islam the second-largest religion in the country after Christianity. The Muslim community in Georgia is primarily divided into two sects: Sunni and Shia. Sunni Muslims predominantly reside in the Adjara region, while Shia Muslims are largely concentrated in the Kvemo Kartli region.

Despite the long history of Islam in Georgia, a large number of people still see it as alien to the Georgian national identity. However, the modern Islam in Georgia displays diverse manifestations, various traditions and cultures, and different levels of integration with mainstream Georgian society.

“Georgia’s history is intertwined with Islamic countries through protective wars and intercultural relations spanning centuries.”

The Emirate of Tbilisi and Arab Rule

The Emirate of Tbilisi, a significant chapter in Georgia’s history, was established in 736 and remained an influential Muslim outpost in the Caucasus region until 1122. During this period, the Arab rule over parts of Georgia had a profound impact on the country’s culture, trade, and social dynamics.

Establishment of the Emirate of Tbilisi

The Arabs first appeared in Georgia in 645, but it was not until 732-733 that Marwan ibn Muhammad led a devastating campaign against the region, invading Kartli and parts of western Georgia. This paved the way for the establishment of the Emirate of Tbilisi in 736 under Marwan II’s rule. The city of Tbilisi (known as al-Tefelis) grew into a thriving center of trade between the Islamic world and Europe, serving as a key Arab outpost and a buffer province facing the Byzantine and Khazar dominions.

Influence of Arab Culture and Trade in Tbilisi

During the Arab rule, Tbilisi witnessed a significant influx of Arab culture and trade. The city had a population of at least 50,000 inhabitants in the first half of the ninth century, making it a vibrant commercial hub. The Emirate of Tbilisi controlled parts of today’s eastern Georgia, and the Arab authority over the border regions was firmly established after the Abbasids restored the caliphate in Baghdad in 762.

“The Emirate of Tbilisi remained an independent entity after the failed attempts to capture the city, and the period of Arab rule in Georgia lasted from the mid-7th century to 1122.”

The Arab influence in Tbilisi extended beyond trade, as the city also functioned as a cultural and administrative center under the Emirate’s rule. The Georgian nobility and principate had to contend with the new Arab authority, though they retained significant autonomy, similar to the Byzantine and Sassanid protectorates.

The Emirate of Tbilisi was finally defeated by King David IV in 1122, marking the end of the Arab rule in Georgia. However, the legacy of the Emirate’s influence on Tbilisi and the broader region can still be seen in the city’s architecture, cultural practices, and its role as a hub for trade and commerce.

Timurid Invasions and Their Impact

Between 1386 and 1404, the vast Timurid Empire, led by the Turco-Mongol conqueror Timur, subjected the Kingdom of Georgia to a series of devastating invasions. These incursions marked a dark chapter in Georgian history, leaving a lasting impact on the country’s political, economic, and social landscape.

Timur’s first invasion in 1386 saw the sacking of Georgia’s capital, Tbilisi, and the capture of King Bagrat V. Over the next two decades, the Timurid armies would invade Georgia at least seven more times, each campaign more ruthless than the last. Timur’s strategic maneuvers, such as marrying the widow of a former ruler to legitimize his rule, and his military prowess, which remained undefeated in battle, allowed him to assert dominance over the Caucasus region.

The Timurid invasions took a heavy toll on Georgia. Estimates suggest that up to 80% of the country was destroyed, with most civilians massacred and at least 60,000 people enslaved. The losses were staggering, and the Georgian monarchy was left shattered, forced to sue for peace and make concessions to the Timurid conqueror.

“Timur’s conquest of the Kingdom of Georgia was a watershed moment, leaving an indelible mark on the country’s history. The Timurid invasions decimated the population, devastated the economy, and shook the foundations of the Georgian state.”

While Timur’s campaigns were ostensibly waged as a jihad against non-Muslims, they did not ultimately aim to convert Georgia into a Muslim country. Instead, the Timurid invasions sought to assert Timur’s dominance and extract tribute from the Georgian kingdom, a testament to the ruthless pragmatism that characterized his military campaigns across the region.

The impact of the Timurid invasions on Georgia was far-reaching and long-lasting. The country’s political and economic systems were severely disrupted, and the population suffered immense losses. The legacy of these invasions would continue to shape Georgia’s trajectory in the centuries to come, as the country grappled with the aftermath of Timur’s devastating campaigns.

Ottoman and Iranian Influences

Georgia’s history has been shaped by the intricate interplay between the Ottoman and Iranian spheres of influence. While the Safavid dynasty exerted its control over Eastern and Southern Georgia, the Ottomans maintained a strong presence in Western Georgia, leading to divergent approaches to Islamization.

The Safavid Dynasty’s Role in Eastern Georgia

The Safavid dynasty, which ruled over Iran, was in constant conflict with the Ottomans for dominance in the Caucasus region. As Georgia was not a unified state at the time, the Safavids had to navigate a complex landscape of independent kingdoms and principalities. Their primary focus was on converting the elite class in Eastern and Southern Georgia, without significantly impacting the predominantly Christian population.

Ottoman Approach to Islamization in Western Georgia

In contrast, the Ottomans adopted a more aggressive approach to Islamization in Western Georgia. They either pursued the complete conversion of the local population or maintained a hands-off policy in certain provinces, allowing the existing Christian communities to persist. This regional divide in religious governance reflects the broader geopolitical rivalry between the Ottomans and the Safavids over the control of Georgia.

“Georgia’s Christian ties historically have led to the belief that medieval Georgia’s culture was minimally impacted by early and later Islamic conquests.”

However, recent research has challenged this view, suggesting that Georgian art and architecture did exhibit evidence of Islamic influences, despite the predominance of Christian symbols. The lack of extensive archaeological excavations and material evidence has contributed to the previous underestimation of the Islamic visual impact in medieval Georgia.

Religious Conversion of Georgian Nobility

For centuries, the Georgian kings and aristocrats played a significant role in the Islamic influence on the region. Many of the nobility converted to Islam and served as courtiers to the Iranian Safavid, Afsharid, and Qajar dynasties who ruled over them. This religious conversion began during the Ottoman rule in the 16th and 17th centuries, and by the end of the 18th century, the Adjarian population had become fully Islamized.

The Adjarian community, in particular, experienced a profound religious shift over time. According to census data, Adjarians were categorized as a distinct ethnic group separate from Georgians in the 1926 census, but by 1939, they were included in the same category as Georgians, indicating a change in their classification. Today, Muslims make up a significant majority in several Adjarian municipalities, comprising up to 94.6% of the population in some areas.

The initial spread of Islam in Adjara occurred during the Ottoman Empire’s occupation from 1552–1563 through 1878. Islamization gained momentum in the 18th century, with mosques being established and intense mosque construction starting in the early 19th century. Despite the efforts of the Soviet regime to suppress religious practices, the Muslim community in Adjara managed to maintain its presence, with a revival of religious life observed since the end of the 1980s.

“By the end of the eighteenth century, all Adjarians had converted to Islam, signifying a religious shift over time influenced by historical events.”

The religious conversion of the Georgian nobility and the Islamization of the Adjarian community highlight the significant impact of Islamic influence on the region’s history and cultural dynamics. This transformation has left a lasting mark on the religious landscape of Georgia, shaping the country’s diversity and the experiences of its people.

Islam in Georgia

Georgia, a country at the crossroads of Europe and Asia, has a complex and fascinating history of religious diversity. Among the religious communities that have shaped the nation’s cultural landscape, Islam has played a significant role. According to various sources, Muslims constitute between 9.9% to 10-11% of the Georgian population.

The Muslim presence in Georgia dates back centuries, with the establishment of the Emirate of Tbilisi during the Arab rule in the 8th century. Since then, the country has witnessed the influence of various Islamic empires, including the Timurids, Ottomans, and Safavids, each leaving their mark on the region’s religious and cultural fabric.

Today, the Muslim communities in Georgia are primarily concentrated in the southwestern region of Adjara, where approximately 30% of the ethnic Georgian population follows Islam. The Adjarian Muslims have a distinct cultural identity, with their own language, traditions, and practices that have been shaped by the region’s history.

Despite the presence of Islam in Georgia, the country has faced several challenges in accommodating the needs of its Muslim population. The capital city of Tbilisi and the administrative center of Adjara, Batumi, have limited mosque facilities, with only one mosque in each city. This has led to struggles within the Muslim community to secure permits for the construction of new mosques, which are seen as a fight for real democracy and a symbol of the community’s civil obligation towards the democratic development of Georgia.

The portrayal of religious diversity in Georgian school textbooks has also been a concern, with research revealing a negative light cast on Muslims, often equating them to historical “invaders” without proper context. This has contributed to societal perceptions and discrimination towards the Muslim community.

However, in recent years, there have been signs of a gradual revival of Islam in post-Soviet Georgia. The Parliament of Georgia passed a law in 2011 that allowed religious minority groups with “historic ties to Georgia,” including Islam, to register, marking a step towards greater religious tolerance and inclusivity.

As Georgia continues to navigate the complexities of its religious landscape, the role of Islam in the country’s cultural and social fabric remains a fascinating aspect of its history and evolution.

Modern Challenges and Attitudes

While Islam has a long and complex history in Georgia, the modern challenges faced by Muslim Georgians, particularly the Adjarian community, reflect the complex societal perceptions and the ongoing efforts to promote religious tolerance in the country. Despite Georgia’s diverse cultural landscape, the presence of Islam is often perceived as being “alien to the Georgian national identity” by a significant portion of the population.

Societal Perceptions and Discrimination

According to recent studies, 47% of respondents in Georgia view ethnic minorities as a potential threat, despite 69% holding tolerant attitudes toward Abkhaz and Ossetians. This dichotomy highlights the nuances in societal perceptions, where some minority groups may be more accepted than others. Moreover, the preferential treatment given to the Georgian Orthodox Church in Georgian legislation contributes to a sense of inequality among the country’s minority religious communities, including Muslims.

Efforts to Promote Religious Tolerance

Recognizing the need to address these challenges, organizations like the Tolerance and Diversity Institute (TDI) have been actively working to promote religious tolerance and provide a more positive portrayal of religious diversity in Georgia’s school textbooks and public discourse. These efforts aim to challenge the prevailing narratives and foster a more inclusive society that embraces the diversity of its citizens.

While the path towards greater religious tolerance in Georgia may be long and complex, the ongoing work of dedicated organizations and the gradual shift in societal attitudes offer hope for a future where Muslims in Georgia can freely practice their faith and contribute to the country’s cultural fabric without facing undue challenges or discrimination.

“The presence of Islam is often perceived as being ‘alien to the Georgian national identity’ by a significant portion of the population.”

Islamic Revival in Post-Soviet Georgia

The dissolution of the Soviet Union in 1991 marked a significant turning point for Islam in Georgia. With the collapse of the communist regime, the country experienced a resurgence of Adjarian religious identity and Islamic practices. Madrassas, or Islamic schools, reopened, and the call to prayer once again sounded from mosques across the nation.

This Islamic revival in post-Soviet Georgia was not merely a cultural phenomenon. It was also leveraged by the local leader, Aslan Abashidze, to advance his political goals. Abashidze, who ruled the Autonomous Republic of Adjara, initially embraced the Muslim movement to consolidate his power. However, as the years passed, he eventually stopped using the Islam in post-Soviet Georgia for his own purposes.

“The resurgence of Adjarian religious identity and Islamic practices in the aftermath of the Soviet collapse was a complex and multifaceted process, intertwined with the political dynamics of the time.”

The Islamic revival in post-Soviet Georgia was not limited to the Adjara region. It was a nationwide phenomenon, with Georgians of various ethnic and religious backgrounds rediscovering their Islamic heritage. This period saw the construction of new mosques, the establishment of Islamic centers, and the gradual integration of Muslim customs and traditions into the social fabric of the country.

The Islamic revival in Georgia during the post-Soviet era was a testament to the resilience and adaptability of the Muslim community in the face of decades of suppression. As the country navigated the challenges of democratization and nation-building, the role of Islam in shaping the national identity and political discourse continued to evolve, reflecting the complex and multifaceted nature of the country’s religious landscape.

Adjarians: Muslim Georgians

The Adjarians, an ethnographic group of Georgians indigenous to the Adjara region in southwestern Georgia, have a unique cultural and religious identity. While they converted to Islam during the Ottoman rule of the region, the Adjarians have maintained their Georgian language and traditions, creating a distinct community within the larger Georgian society.

History and Traditions of the Adjarian Community

The Adjarians’ conversion to Islam began in the 16th century, as the Ottoman Empire expanded its influence in the region. Under the Ottoman millet system, the Adjarians were granted extensive self-governance and religious freedom, allowing them to preserve their cultural heritage. By the end of the 18th century, the Adjarians were fully Islamized, yet they continued to identify as Georgians.

During the Soviet era, the Adjarians faced attempts to suppress their Islamic practices and identity. However, the community rebelled against these anti-Islamic activities in the 1920s, demonstrating their resilience and dedication to their faith and culture.

Language and Cultural Practices

The Adjarian dialect of the Georgian language includes a significant number of Turkish loanwords, reflecting the community’s long-standing ties to the Ottoman Empire. Despite this linguistic influence, the Adjarians have maintained their Georgian cultural traditions, including music, dance, and cuisine.

In the post-Soviet era, there has been a resurgence of Islamic religious practice among the Adjarians. However, the community continues to grapple with societal perceptions and discrimination, as some Georgians view them as “semi-Georgians” due to their Muslim faith.

“The Adjarians constantly face discrimination and lack of state funding for local Islamic institutions in Adjara, which showcases the unequal perceptions of Muslim minorities in Georgia.”

The Adjarians’ unique identity as both Georgians and Muslims is a testament to the diversity and resilience of Georgia’s cultural landscape. Their history and traditions continue to shape the country’s social and religious fabric, highlighting the complex interplay between national identity and religious affiliation.

Mosques and Islamic Centers in Georgia

Georgia, the vibrant and culturally diverse state in the southeastern United States, is home to a thriving Islamic community with a rich history. The state boasts a network of mosques and Islamic centers that serve as hubs of religious, educational, and cultural activities for the Muslim population.

Notable Mosques and Their Significance

One of the most prominent mosques in Georgia is the Atlanta Masjid of Al-Islam, the largest and oldest Islamic community in Metro Atlanta. With over 3,000 supporters, 500 families, and close to 200 students at the Mohammed Schools, this mosque is a testament to the growing presence of Islam in Georgia.

The Faith Institute at the Atlanta Masjid offers an intentional curriculum, providing beneficial subjects to all. Additionally, the mosque is actively engaged in various ongoing projects, including the “100: Protectors of Our Legacy Campaign” at the Mohammed Schools of Atlanta.

In the city of Macon, the Islamic Center of Macon, established in 2007, has become a hub for the local Muslim community. Under the leadership of Imam Muhammad Atif Abbasi, the center offers five-time prayers, Jumuah prayers, Sunday school, Quran classes, and a hifz program for the faithful.

Beyond the capital city, other notable mosques in Georgia include the Jumah Mosque in Tbilisi, which serves as the sole Muslim house of worship in the capital, and the Orta Jami Mosque in Batumi, which struggles to accommodate the growing congregation on Fridays.

Across the state, the Muslim community in Georgia continues to thrive, with 62 mosques and Islamic centers serving the diverse population. From the bustling metropolitan areas to the smaller cities, these sacred spaces play a vital role in preserving and promoting the rich Islamic heritage of the region.

“The Islamic community in Georgia is a vibrant and integral part of the state’s cultural fabric. These mosques and centers serve as beacons of faith, education, and community engagement, strengthening the bond between Georgia’s Muslims and their wider society.”

Conclusion

This comprehensive exploration of Islam in Georgia has shed light on the rich history and vibrant Muslim communities that have shaped the country’s diverse religious landscape. From the introduction of Islam in the 7th century to the modern-day challenges and attitudes, the article has delved into the various periods of Islamic influence, including the Emirate of Tbilisi, Timurid invasions, and the Ottoman and Iranian rule.

The article has also highlighted the religious conversion of Georgian nobility, the demographics of Muslims in Georgia, and the Adjarian Muslim community. Additionally, it has discussed the modern-day societal perceptions, discrimination, and efforts to promote religious tolerance, as well as the Islamic revival in post-Soviet Georgia. The comprehensive understanding provided in this article offers valuable insights into the role and impact of Islam in Georgia.

The statistics and research cited throughout the article, from the 2002 population census to the Caucasus Barometer surveys and scholarly publications, provide a solid foundation for understanding the presence and influence of Islam in the country. As Georgia continues to navigate the complexities of its religious diversity, this article serves as a valuable resource for understanding the historical and contemporary dynamics of Islam in the region.

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