| Geydar Dzhemal | |
|---|---|
| Born | 10 June 1947 Moscow, Russia |
| Education | Moscow State University |
| Occupation | Political Islam |
| Religion | Shia Islam |
| Children | Orhan Dzhemal, Kausar Dzhemal |
| Website | |
| http://dzhemal.ru/ http://kontrudar.com/ |
|
Geydar Dzhemal (Russian: Гейда́р Джахи́дович Джема́ль; born November 6, 1947 in Moscow) is a Russian Islamic revolutionist, philosopher, poet, political and social activist. Geydar Dzhemal is founder and chairman of the Islamic Committe of Russia.[1][2]
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Dzhemal's maternal grandfather Shapovalov was the director of the Maly Theatre and First Deputy Minister of Culture of the Soviet Union. Irina Shapovalova gave birth to Geydar at 18, divorcing his Azeri father soon afterwards. Her second marriage was to a military seaman, who moved with her to Estonia (Soviet Estonian Republic). A few years later, already with a third husband, she finally returned to Moscow. Geydar was raised by his grandparents.
In 1965, after graduation from school and with assistance from his grandfather, Geydar entered the Institute of Oriental Languages at Moscow State University, but a year later was expelled "for bourgeois nationalism".[3] The drop-out would get a job as an editor at "Medicine" Publishing House, where he met a graduate of the MSU Ilya Moskvin. He worked at the "Medicine" as an editor and had many books on psychiatry.
In the mid-1970s, friends advised Geydar, who was interested in psychiatry, to play a mental illness in order to solve some problems with the police, who tried to prosecute him "for parasitism". This worked as he was subsequently registered at a psychiatric institution.
By that time, Dzhemal was already married; he raised his son Yury.
Since 1979, he was active in the underground All-Soviet Islamic movement. In the late 1980s together with Alexander Dugin Dzhemal became a member of the nationalist and Pamyat Society, but then took his distances with the organization completely. In 1990, Dzhemal took part in the creation of the Islamic Revival Party in Astrakhan and became a deputy chairman of the party. In the same year he established an information center "Tauhid". From 1991 to 1993 he published the newspaper "Al-Vakhdat" ( "Unity"). From 1993 to 1996, Dzhemal did a few TV shows on Islamic issues ("Present", "The Minaret", etc.). In 1998, Dzhemal did a lecture tour in South Africa. In 1999 at the Orthodox-Islamic conference in St. Petersburg he put forward the thesis of the possibility of an anti-Imperialist strategic alliance between people of Islam' and Orthodox Christianity's spirituality.
Dzhemal is among the 34 first signatories of the online anti-Putin manifesto "Putin must go", published on March 10, 2010.
Dzhemal's political analysis can be characterized as Islamic Marxism. Marxism and Islam are both characterized by eschatology, and in Dzhemal's writings, the islamic umma play the messianic role of Marx's proletariat in ushering in the final stage of history. The modern world, in which imperialism has been replaced by what Dzhemal calls mundialization, has at its core a conflict between transnational corporations and the government of the United States. The transnational corporations are run by a "superelite," which has its roots in European (and primarily British) aristocratic families. He believes that the [ [September 11 attacks|events on September, 11th]] are a grandiose provocation of superelite against United States and the Islamic world. He has called Osama bin Laden and Taliban "creatures CIA" and zionism together with the KGB, tools leading the superelite to domination over a planet.
In philosophy of religion, Djemal has drawn on the tradition of German romanticism to distinguish the religion of prophets (which he sees as the religion of passionate expression) and the religion of priests. He believes that the prophets in the tradition of Abraham began from a position of creativity and novelty, while priests are always fierce advocates of tradition. True religion, believes, Djemal, is the religion of faith and death. Djemal, furthermore, does not accept all of the sects of Islam. He rejects Sufism, the Hashemite Islam of the Arab establishment and "the rule of the Turkic elements" that he believes has led to stagnation.
The anthropology of Dzhemalja is based on a dichotomy of a divine spark and "clay" in the person.