What religion do Georgians belong to? Religion in Georgia

Apostolic Church of Armenia ; Among Russian-speaking commentators, the name introduced in Tsarist Russia is widespread Armenian Gregorian Church, however, this name is not used by the Armenian Church itself) is one of the oldest Christian churches, which has a number of significant features in dogma and ritual, distinguishing it both from Byzantine Orthodoxy and Roman Catholicism. In 301, Greater Armenia became the first country to adopt Christianity as a state religion , which is associated with the names of Saint Gregory the Illuminator and the Armenian king Trdat III the Great.

AAC (Armenian Apostolic Church) recognizes only the first three Ecumenical Councils, because at the fourth (Chalcedon) her legates did not take part (there was no opportunity to come due to hostilities), and at this Council very important dogmas of Christian doctrine were formulated. The Armenians refused to accept the decisions of the Council only due to the absence of their representatives at it and de jure deviated into Meophysitism, which means that (de jure again) they are heretics for the Orthodox. In fact, none of the modern Armenian theologians (due to the decline of the school) will say exactly how they differ from the Orthodox - they agree with us in everything, but do not want to unite in Eucharistic communion - national pride is very strong - like “this is ours” and we are not like you." The Armenian rite is used in worship.The Armenian Church is Monophysites.Monophysitism is a Christological teaching, the essence of which is that in the Lord Jesus Christ there is only one nature, and not two, as the Orthodox Church teaches. Historically, it appeared as an extreme reaction to the heresy of Nestorianism and had not only dogmatic, but also political reasons. They are anathema. The Catholic, Orthodox and Ancient Eastern Churches, including the Armenian, unlike all Protestant churches, believe in the Eucharist. If we present the faith purely theoretically, the differences between Catholicism, Byzantine-Slavic Orthodoxy and the Armenian Church are minimal, the commonality is, relatively speaking, 98 or 99 percent.The Armenian Church differs from the Orthodox Church in celebrating the Eucharist on unleavened bread, imposing the sign of the cross “from left to right,” calendar differences in the celebration of Epiphany, etc. holidays, the use of the organ in worship, the problem of the “Holy Fire” and so on
Currently, there are six non-Chalcedonian churches (or seven, if the Armenian Etchmiadzin and Cilician Catholicosates are considered as two, de facto autocephalous churches). The ancient Eastern churches can be divided into three groups:

1) Syro-Jacobites, Copts and Malabarians (Malankara Church of India). This is the monophysitism of the Sevirian tradition, which is based on the theology of Sevirus of Antioch.

2) Armenians (Etchmiadzin and Cilician Catholics).

3) Ethiopians (Ethiopian and Eritrean churches).

ARMENIANS- the descendants of Togarmah, the grandson of Japheth, call themselves Hayki, after Hayki, who came from Babylon 2350 years before the birth of Christ.
From Armenia they subsequently scattered throughout all regions of the Greek Empire and, according to their characteristic spirit of enterprise, became members of European societies, retaining, however, their outward type, morals and religion.
Christianity, brought to Armenia by the Apostles Thomas, Thaddeus, Judas Jacob and Simon the Canaanite, was approved in the 4th century by Saint Gregory the “Illuminator”. During the IV Ecumenical Council, the Armenians separated from the Greek Church and, due to national enmity with the Greeks, became so separated from them that attempts to unite them with the Greek Church in the 12th century remained unsuccessful. But at the same time, many Armenians, under the name of Armenian Catholics, submitted to Rome.
The number of all Armenians extends to 5 million. Of these, up to 100 thousand are Armenian Catholics.
The head of the Armenian-Gregorian bears the title of Catholicos, is confirmed in his rank by the Russian Emperor and has a see in Etchmiadzin.
Armenian Catholics have their own Archbishops, supplied by the Pope

Head of the Armenian Church:His Holiness the Supreme Patriarch and Catholicos of All Armenians (now Garegin II).

Georgian Orthodox Church (officially: Georgian Apostolic Autocephalous Orthodox Church; cargo. — autocephalous local Orthodox Church, having sixth place in the diptychs of the Slavic local Churches and ninth in the diptychs of the ancient Eastern patriarchates. One of the oldest Christian churches in the world . Jurisdiction extends to the territory of Georgia and to all Georgians, wherever they reside. According to legend, based on an ancient Georgian manuscript, Georgia is the apostolic lot of the Mother of God. In 337, through the works of Saint Nina, Equal-to-the-Apostles, Christianity became the state religion of Georgia. The church organization was located within the Antiochian Church (Syrian).
In 451, together with the Armenian Church, it did not accept the decisions of the Council of Chalcedon and in 467, under King Vakhtang I, it became independent from Antioch, acquiring the status of an autocephalous Church. with center in Mtskheta (residence of the Supreme Catholicos). In 607 the Church accepted the decisions of Chalcedon, breaking with the Armenians.

The religions of Georgia, like the peoples living here themselves, are diverse. Despite the fact that representatives of different faiths, living in the same territory, honor different traditions and consider themselves to be ethnically different cultures, they have nevertheless learned to coexist in peace and harmony with each other.

History of religions

Most Georgians consider themselves Orthodox. However, few people know that this country became the second in the world where Christianity received the status of a state religion.

And although the Orthodox community in the country is the largest, one cannot help but note the presence on this land of representatives of other religions: Islam, Catholicism, Protestantism, Judaism and others. Their appearance on the territory of the country is due to numerous historical events that led to the appearance of bearers of different religions here.

Religious composition of the population

There are about 40 religious organizations operating in the country. Let's talk in more detail about the main ones, including the Orthodox. Let's consider the history of their appearance on the territory of Georgia, the main features and shrines.

Orthodoxy

The Orthodox community of Georgia is represented by the Georgian Apostolic Autocephalous Church, which ranks 6th among Slavic local churches in terms of the number of adherents. More than 3 million Georgians belong to it. The head of the church is the Patriarch (Catholicos) - Archbishop of Mtskheta and Tbilisi Ilia II.

Story

The history of the adoption of Christianity in Georgia goes back to apostolic times. Then it fell by lot to the Mother of God herself to preach in Iberia. But Christ commanded her to send the Apostle Andrew the First-Called in her place and give him her miraculous image on the road. Which is what was done. Later, the apostles Matthew, Thaddeus, Bartholomew and Simon the Canonite also preached in Georgia.

King Farsman I, not being a Christian, began the first persecution of believers in the country. This led to some loss of faith. But after two and a half centuries, Saint Nina, who came at the behest of the Mother of God, converted first Queen Nana and then King Mirian to Christianity. Thanks to this, the baptism of Georgia and its deliverance from paganism took place.

In 609, the Georgian Church accepted the decree of the Council of Chalcedon on two natures in Christ, thereby separating from Monophysite Armenia. And in the 9th century, under King Vakhtang I, it received autocephaly from Antioch.

The Orthodox had to endure many trials, defending the faith of the Georgian people, first from the fire-worshippers of the Sassonians, and then during the Turkish conquests in the 16th-18th centuries from Muslim rulers.

There are several known cases when Georgian Christians professed their faith en masse and suffered martyrdom. For example, in the 17th century, residents of Tbilisi refused to comply with the order of the Persian Shah to walk on the cross of St. Nina, thrown on the bridge over the Kura River. As a result, 100 thousand people were executed by the Shah. This example of Orthodox Georgians defending the religion of their country is worthy of respect.

From 1811 to 1917 The Georgian Orthodox Church had the status of the Georgian Exarchate of the Russian Orthodox Church (Russian Orthodox Church), and on the eve of the Russian Revolution it was again declared autocephalous.

Until recently, the Orthodox Church of Georgia was legally endowed with privileges over other faiths, but since 2011, all religious organizations in the country have been given equal rights.

Shrines and temples of Georgia

Speaking about Orthodox Georgia, one cannot fail to mention the shrines kept here:

The first and earliest shrine by date of appearance is Svetitskhovelli (life-giving pillar) - the temple of the 12 apostles in the city of Mtskheta. The building has existed in its original form since 1010. In addition to the Life-Giving Pillar itself and the Robe of the Lord, the temple contains several other Christian relics, the first of which is the cloak of the holy prophet Elijah. A particle of the relics of St. is also kept here. ap. Andrew, a cross with part of the Life-Giving Cross of the Lord and the baptistery in which King Mirian was baptized.
Tsminda Sameba Cathedral is the Cathedral of the Holy Trinity in Tbilisi. Back in the 17th century, the Armenian embosser Bebut bought land here, built the Church of the Virgin Mary and built a cemetery around it. During the Soviet era, on the orders of Beria, this place was desecrated and destroyed. In 1989, the idea of restoring the temple arose. The collapse of the USSR and the war in Georgia in 1992 did not allow construction to begin immediately. It was possible to lay the first stone in the foundation of the temple only on November 23, 1995. Today Tsminda Sameba is one of the largest Orthodox churches in the world. Its height is more than a hundred meters, and its area is about 5,000 square meters; the building goes another 40 meters deep into the hill. There are 13 altars in the cathedral, several of them are located underground. On the territory of the complex there is a monastery, a bell tower, 9 chapels, a seminary, the residence of the patriarch, a hotel and a park. The scale and beauty of this grandiose structure is amazing. The floor and altar are covered with marble tiles with mosaic patterns, the walls are covered with frescoes. Some of the icons in the temple were painted by Catholicos Ilia II himself. The main shrines kept here are a huge handwritten Bible and the “Hope of Georgia” icon. The image, like the cathedral itself, is huge. Its size is three meters in height and the same in width. In the center is the Mother of God, surrounded by almost four hundred Georgian saints.
Jvari Monastery is another significant building in the country. According to legend, it was at this place that Saint Nina erected a huge cross in honor of Iberia’s acquisition of Christianity, which today is the main shrine of Jvari.
Convent in Bodbe. The monastery is famous for the fact that Saint Nina, Equal to the Apostles, lived and was buried here. Later, a temple was erected over her grave, around which the monastery grew. And the relics of his patron saint rest right there under a bushel, as the saint wanted. Nina.
Another Orthodox shrine of Georgia is the cross of St. Nina, which was given to her by the Mother of God with her blessing for her apostolic feat.

Islam

Islam first appeared on the territory of the country in 645 with the invasion of the Arabs. But a small number of Georgians accept Islam. Later, the current power of the emirate weakens, and Islam declines. In the 15th century, western Georgia became part of the Ottoman Empire, and the eastern part of the country at that time was under Persian rule. There is an active Islamization of the population, which ends only after Georgia’s rapprochement with Russia.

Today the number of Muslims in Georgia is about 400 thousand people, which puts this denomination in 2nd place among Georgian churches.

There are about 200 mosques in the country, mainly located in Adjara. As for Tbilisi, there is only one functioning Jummah mosque (i.e. Friday) in the capital, built in 1864. Here, Sunnis and Shiites pray together, despite the differences and many years of confrontation between these two movements.

Another mosque is located in Batumi, it is also the only one in the city. Orta Jameh was built in 1866 between two other Muslim temples, which were later destroyed and rebuilt. There is a school attached to the mosque where students study history, Islam and the Koran.

Judaism

The first Jews came to Georgia after Novochadnezzar conquered Jerusalem. In addition, the Jewish population of Byzantium Armenia, Turkey, Russia migrated here from time to time. According to historians, it was in connection with the arrival of the Jews that the country received the name Iveria.

In the 4th century, Jews began to accept Christianity along with the indigenous population, which led to a decrease in their number. The main difference between Georgian Jews is that there has never been a ghetto here.

Today about 1,300 Jews live here. There is a Jewish school in the capital, certified by the Ministry of Education of Georgia.

Among the 19 active Jewish shrines, the most beautiful is the synagogue in the city of Oni. It was erected in 1895. During the years of Soviet power, the synagogue was supposed to be closed, but the local population (including the Orthodox) came to its defense. The shrine was preserved.

Catholicism

Catholicism in Georgia is practiced by less than one percent of the population. This branch of Christianity is represented here by the Roman Catholic and Armenian Catholic churches.

The first Roman missionaries were sent to Georgia in 1240 by Pope Gregory IX. Until this moment, the country, although it had contact with Rome, was to an insignificant extent. In 1318, the first Tbilisi diocese was already organized here.

The main Catholic church in the country is the Cathedral in Tbilisi in honor of the Ascension of the Blessed Virgin Mary.

Permission for its construction was received by the Catholics of the capital only in 1804. The cathedral was erected and later rebuilt and expanded. During the years of Soviet power it was closed. Divine services there were resumed only in 1999 after the re-consecration by Pontiff John Paul II.

Protestants

The main Protestant denominations in the country are: Adventists, Lutherans and Baptists. According to the 2014 census, there are about 2.5 thousand believers of various branches of Protestantism in the country. The first to arrive here were Lutheran immigrants from Germany. Then came the Adventists, Baptists and Pentecostals. In the 2000s, the number of Lutherans dropped to 800 people.

Believers of other religions

In addition to traditional Protestantism, representatives of neo-Protestantism also operate in the country. Jehovah's Witnesses are distinguished by a fairly large number (12 thousand) of believers from other churches of this trend. The Georgian Evangelical Protestant Church, the New Apostolic Church, the Salvation Army, etc. are also active here.

The Armenian Apostolic Church occupies a special place among the churches of Georgia. After the Georgian Church accepted the resolution of the Council of Chalcedon, it separated from the Armenian Church. The latter continued to exist on the territory of Georgia. About 110 thousand people are considered its adherents, making it the third largest in the country.

Atheists

Georgia is traditionally considered one of the most religious countries in the world, but according to the 2014 census, almost 63 thousand people did not identify themselves with any religious organization.

Atheists are increasingly found in cities, whose populations are less religious than rural ones. Among them are mainly Azerbaijanis who came to the country during the existence of the USSR and subsequently settled here.

Percentage of denominations in Georgia

Data from 2014 indicate the following distribution of the population by faith:

Orthodoxy - 83.41%;
Islam - 10.74%;
Armenian Apostolic Church - 2.94%;
Catholicism - 0.52%;
Jehovah's Witnesses - 0.33%;
Yezidism - 0.23%;
Protestantism - about 0.07%;
Judaism - about 0.04;%
did not answer or did not indicate religious affiliation - 1.70%.

In total, about 40 religious organizations were recorded in the country.

Easter and Christmas;
Svetitskhovoloba - a holiday in honor of the finding of the Robe of the Lord and the appearance of the Life-Giving Pillar (celebrated on October 14);
Ninooba - a holiday in honor of the arrival of St. Nina in Georgia (celebrated on June 1);
Tamaroba - a holiday in honor of Queen Tamara, who led Georgia to prosperity (celebrated on May 14);
St. George's Day - celebrated in honor of the patron saint of Georgia, a relative of St. Nina (celebrated on November 23).

The emergence of writing, the culture and architecture of the country, family values and moral ideals - all this inextricably connects Georgians with Orthodoxy. According to social surveys, 70% of the country's residents identify their nationality with the dominant religion of Georgia. This suggests that the faith of the Georgian people today is an integral part of their existence.

Video about faith in Georgia

Video about faith in the life of the Georgian people.

Why did I like religion in Georgia? Probably the most important thing is that when I went up to the main temple of Sameba (and it was not a Sunday), a large crowd of believers came down to meet me. Moreover, among them, most importantly, there were no so-called holy fools for the most part, people with disabilities. And there were relatively few old people. Mostly young people walked.

It was a culture shock for me. Because if we visit Russian churches, we will probably see more elderly people in them. As Patriarch Kirill himself said, the church is a hospital of the soul and there are not so many healthy people there. In Georgia it’s somehow the other way around.

I have now asked my Georgian friends why they do this. It turns out that they all have their own abbots there. Almost every boy and girl. In principle, for every resident. Young students often go to a monastery during the holidays just to help the priests and monastery ministers there. Naturally, for free. We sat and sat and thought, guys, let’s go and live in the monastery. We got up and went. They travel completely unselfishly. They help.

Another interesting point is that Georgia is indeed a very religious country, unlike modern Russia. Their trust in the police, for example, before the reform was something like 7%, and after the reform it became 92%. An incredible leap. But they themselves say that the level of trust among residents is higher only in the patriarch (Georgian Catholicos) and in the church - 96%. Now let's see what we have. We do not have such trust in the church among the population. And don’t tell me about the communist era, which supposedly exterminated faith. This era was there too. They consider their catalycos almost a holy man. Georgians are confident that after his death, he will be canonized.

There are a lot of churches in Tbilisi itself. They are at every step. A lot of people wear them. There are also a lot of church shops and shops on the streets of the city. On one street I counted as many as four in a row and 2 on the opposite side right there. The nearest church, however, was 500 meters away. Imagine, the level of trust of residents in the church was 96%. To the police - 92%. There is much less contact with the authorities. Isn't this democracy?

Think 96%. With such a percentage, could something like Pussy Riot arise in their country, their main temple? There is no question of what would happen to them later. Whether they would have been imprisoned or not. Whether they would have gotten off with just a fine or not. That's another question. This is a question about their democracy, the peculiarities of the judicial system. But the possibility of such a case as such is a matter of public health. It seems to me that this would not have happened to them. And there is not even a question raised here, as we do, that the church is to blame, that it is like this today, but should be like this. They don't rise. We are all to blame, both the church and society. We are like this, we make the church, the church makes us. Everything depends on everything, but it is all part of our society. Okay, this is already very deep.

It’s sad and you envy them a little bit about their attitude towards religion, their attitude towards the church. In general - their faith. Unfortunately, this is not the case in Russia today. But, what a society, so are the priests. We are not religious people compared to them. Generally non-believers.

And now the photos.

5. You can sit down here. People are resting. Both old and young. Don't mind that there are a lot of elderly people. The service just ended and the youth immediately went about their business. There are more elderly people left at this very moment.

9. Father and child kiss the cross.

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11. It seems that this icon is one of the modern shrines of Georgia. It was written by order of their catalycos and all the saints are reflected on it. It seems so.

12. Georgian faith.

13. Much more convenient. Instead of stands for each candle, as is done in Russian churches, sand is poured into the trays and they hold the candles. Placing it this way is also much more convenient for parishioners.

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In the name of Allah, the Gracious, the Merciful!

Praise be to Allah, the Lord of the worlds! Peace and blessings be upon the Messenger of Allah, his family and companions. Whoever Allah has guided, no one can lead astray, and whoever Allah leads astray, no one can guide. I testify that there is no one worthy of worship except Allah alone, Who has no partner. And I testify that Muhammad is the servant of Allah and His messenger.

Georgia was a Muslim country

The history of Georgia, like the history of the entire Caucasus, is the history of the struggle for one’s freedom, faith and original culture. During its existence, the Georgian people had to face many states, conquerors and peoples who spread different beliefs and ideologies in the struggle for freedom.

Romans, Arabs, Mongols, Persians, Ottomans- This is not a complete list of those peoples and representatives of states who, in various historical periods of time, clashed in interests for the possession of truly fabulous corners of the world- The Caucasus and, in particular, Georgia. The history of Georgia and its relations with the surrounding peoples and tribes does not know a single case of religious strife or conflict based on religious intolerance. Although some signs inspired by dishonest politicians still exist.

With the advent of Islam in the Caucasus region, in the year 25 Hijri, the city of Tiflis and its surrounding areas were occupied by Muslims, who ruled the city for about 500 years. Muslims lived peacefully and amicably with Georgian Christians. During this period, Muslims did not try to forcibly influence the faith of Georgians. Georgians had to pay taxes, which were removed if they became Muslims.

Probably, this principle contributed to the fact that after the re-conquest of the city of Tiflis by the Georgians in 515 AH, their peaceful existence with the Muslims also continued. The wise king of Georgia, David Agmashenebeli, treated his subjects with respect and love. It is enough to cite the fact that after the victory in the famous Battle of Didgori, on one of the religious holidays, King David Agmashenebeli, together with Prince Demeter, visited Muslim prayer houses, congratulated the believers and presented them with gifts.

As a sign of respect, he, with a special firman, forbade the slaughter of pigs in Muslim quarters, so as not to offend the feelings of his subjects. According to Belazari in the book “Futuh Al Baladan”, in the 25th year of the lunar calendar Hijri, the capture of Armenia began, and Habib Ibn Muslim, during the Caliphate of Uthman (may Allah be pleased with him), went to Jorzan (Georgia). After defeating the Uluj tribes, he entered Tiflis and wrote the Jorzan peace agreement. This agreement contributed to the preservation of temples, churches, prayers and their Christian faith.

The Muslim ruler's name was Ishaq Ibn Ismail. He gathered a lot of strength and reached such a level that he declared his independence before the Caliphate. Until 515 AH, Tiflis was considered an Islamic city. Yagut says about this: “After the capture of Tiflis, during the time of Osman, until the year 515 of the lunar calendar Hijri, this city was constantly in the hands of Muslims, and its population were Muslims.”

Ibn Khogal states more extensively: “By religion, they belong to Sunni Muslims based on the old faith. They value the science of hadith and respect the scholars of hadith.” Yaqubi points out that Tiflis was considered a military base for Muslims in Armenia and talks about the battles of the commanders of the Abba Caliphate in this region, in 141-178. Hijri lunar calendar.

In 238-240 According to the Hijri, under the leadership of the Betrigs, a rebellion arose that engulfed the whole of Armenia. The Amir of the Abba Caliphate was forced to send one of his commanders to the region to suppress the rebellion. But the emissary could not cope and was killed. Simultaneously with these events, the Muslim ruler of Tiflis, Ishaq Ibn Ismail, did not send taxes to the Caliph in Baghdad, declaring his sovereignty. In this regard, he received the nickname “Tifli rebel”. He was killed in the wars with the forces of the Caliphate, and his head was sent to Baghdad. Masudi, also pointing to these events, adds: “In those years, in Tiflis, the greatness of the Muslims weakened. Neighboring states ceased to submit to the Muslim Hakim and occupied most of the lands around Tiflis.

Tribes of infidels closed the road from the Islamic Kingdom to Tiflis. Although at that time the influence of Muslims in the region weakened, Tiflis remained as an Islamic city, and was considered the border between Islam and infidels. Among other things, Istakhri writes: “The Kura River has very good water that flows from the mountains. This river runs through the middle of Tiflis and goes to the land of the infidels.”

Mokadesi, also, in his book “Ahsan Al Tagasim” writes: “The Kura River passes through Tiflis and goes to Kofrestan (the country of the infidels).” And finally, Yaghut, confirming the fact that disagreements between the Hakim of Tiflis and the commander of the Caliphate, led to his death, the loss of the majesty of the Caliphate, the strengthening of the forces of the infidels around the city and the weakening of the Muslims, writes: “Still, Tiflis, until 515 AH , was in the hands of Muslims, but the infidels were able to seize this land.” All this proves that the city of Tiflis, before the occupation by Christian Georgians, that is, until 515 AH, was under the rule of Islam and a significant number of Muslims lived there.

Yaghut named several Muslim rulers living in Tiflis, including Abuahmad Hamed Ibn Yusuf Ibn Ahmad Ibn Alhossein Altiflisi. After the fall of Arab power over Georgia, from 515 to 623. According to the Hijri, during the reign of David Bani, this region was captured by the Abkhazians, who created a strong monarchy, and the culmination of the power of this monarchy was under Queen Tamar, daughter of George III, in 1184-1213.

After the conquest of Georgia by the Mongols, this country lost its importance as a base for the Crusades and gradually fell into the zone of influence of the Iranian Ilkhans and Mongols. In 1453, the Ottoman Sultan conquered Istanbul and the Bizan Empire, which was the fulcrum of Georgia, collapsed and went down in history. The Ottoman Turks occupied the main regions of this land. Ivan the Terrible and other Moscow kings paid special attention to the small kingdom of Georgia.

But, at that time, the Russians did not have such power to eliminate the power and influence of the Muslims in this region. The 16th century witnessed the reign of Shahabas Safavi in this region. The Mukhran dynasty reigned in Tiflis under the patronage of the Safawi shahs. In 1658-1723, for almost a century, peace reigned in this region, and Georgians had the opportunity to gradually and calmly get acquainted with the culture of the West.

Iranian rulers Nadirshah Afshar and Agha Mohammadkhan Qajar tried to restore Iran's power over Georgia. And even Aga Mohammadkhan, in 1759, brutally exterminated the inhabitants of Tiflis and plundered their property. Based on the contract concluded on June 24, 1783, between Erekle II and Great Catherine II, the Russians were able to dominate this region, and in 1801, Alexander I, as a result of the military occupation of Georgia, annexed this land to Russia.

This step of tsarism caused the outbreak of a twelve-year war between Iran and Russia. Based on the agreement between Gulestan and Turkmenchay, Iran renounced all its claims against Georgia since 1828.

Iran's wars with Russia contributed to great political and social changes in both countries. In Iran, the revolution demanding a constitutional system was victorious, and in Georgia the opposition against the policy of “Russification” of this state intensified.

After the 1917 revolution in Russia, for some time, rule over the Georgians, Azerbaijanis and Armenians was carried out by a central committee called the “Transcaucasian Commissariat”. In 1918, the Georgians created an independent state and went under the cover and protection of the Germans.

After the end of the First World War, this country was again occupied by the Russian army, as a result of which it became one of the former Soviet Republics. In 1988, with the advent of Gorbachev's glasnost policy, the Georgian people demanded independence and the right to power. And finally, in April 1991, Georgia was the fifth republic of the former USSR to declare its sovereignty.

In 1992, E. Shevardnadze was elected President of the Republic of Georgia. The capital of Georgia itself is a cultural monument testifying to the role of Islamic civilization.- the city of Tbilisi and its ancient architecture. Old Tbilisi has still retained its originality and is nothing more than a monument to Muslim architects. The entire architecture of old Tbilisi consists of oriental forms, narrow streets, labyrinths, dead ends and unexpected exits to the main square, shapeless superstructures and extensions, balconies, terraces - everything is reminiscent of ancient Istanbul, Damascus, in a word, all those cities that were once part of composition of the Ottoman Empire.

The very name Tbilisi, or Tiflis, speaks of its Islamic roots. The most famous architectural monuments today that speak about the presence and influence of Islamic culture on Georgia are the Tbilisi Mosque, built under the Ottomans; next to the mosque there are the famous sulfur baths, built in the style of a mosque during the times of Persian influence.

Before Soviet power came to Georgia, there was one majestic mosque in this territory; it occupied a huge area and was located on the banks of the Kura River. The mosque was destroyed by the communists, and now in its place stands a bridge and a small Orthodox chapel. In addition to the well-known greeting “gamarjobat” (hello), Georgians also say “salami”, where “salaam” is clearly visible (from Arabic.- "world").

The ethnic composition of the current Ummah of Georgia is heterogeneous, ranging from ethnic Georgians: Adjarians, Meskhians, Engeloys, and to alien nationalities: Chechens-Kists, Azerbaijanis. Today, new converts are being added to them, among them there are local Russians, Armenians, Georgians, and Jews. Most ethnic Muslim Georgians live outside of Georgia. These are the Laz in Turkey, a large number of Muslim Georgians live in Iran, and the Engeloys are mainly geographically located in Azerbaijan.

The bulk of Georgian Muslims are Sunnis, but there are also Shiites from among ethnic Azerbaijanis. Speaking about the Adjarians, it must be said that they are the most committed and consistent in Islam, despite the fact that they were the first to accept Christianity from among the Georgians. As some elders say, the apostles of Jesus Christ (peace be upon him) themselves brought the light of faith to Adjara.

Among the ancestors of the ex-leader of Adjara Aslan Abashidze were famous Islamic scholars, one of whom was even a mufti in Istanbul and held the title of mufti of four madhhabs. In Georgia today, no one is engaged in targeted propaganda of Islam; mainly those who feel the need for faith, seek the truth and the meaning of their existence turn to Islam.

These people themselves organize themselves into societies and study Islam. Under E. A. Shevardnadze, Georgian Orthodoxy was given a special status in the state, while Muslims have no status. Before the arrival of the Russian Empire, Georgia was practically a Muslim country, and the Orthodox were a religious minority.

Georgian historians hide this, but the fact is a fact. Many Georgian historical sources before the beginning of the 19th century were falsified. Many Georgian kings were Muslims, and the Muslim population played a dominant role in the country until the end of the 19th century. We must not forget that the first centralized state on the territory of today's Georgia was the Tiflis Emirate, formed in the 9th century, and the first parliament in Georgia was created by the great Muslim Turk Kutlu Arslan during the reign of Queen Tamara.

An anti-Islamic tendency began to develop in Georgia after the establishment of power by the Russian Empire. A full-scale “crusade” against the Muslim population began after the proclamation of the Georgian SSR. Since 1931, bloody repressions began in the country with the approval of the executioners I. Stalin and L. Beria. From 1921 to 1953, more than a million Muslims left Georgia due to discrimination and repression. The regions of Ahiska (Samskhe - Javakheti), Kakheti and the city of Tiflis were cleared of them by 90%.

Since 1936, the Muslim name “Tiflis” was replaced by the Georgian name “Tbilisi”. And the Meskhetian Turks, expelled in 1944, still cannot return to Georgia due to the neo-chauvinist and anti-Muslim sentiments of the ruling regime in the country. After gaining independence, at the instigation of Z. Gamsakhurdia, a new surge of xenophobia began against the Muslim population, including against Ossetians and Abkhazians. We must not forget that in 1990, the campaign in Abkhazia was initially directed against Muslim Abkhazians, and only then escalated into a major interethnic conflict.

It was Z. Gamsakhurdia who called for the elimination of the autonomous status of Adjara due to the fact that the bulk of the population there preaches Islam. The policy of cleansing Georgia from Azerbaijanis, Lezgins, Chechens, Ingush and Avars, begun by Z. Gamsakhurdia, continues today. The Christianization of Adjara is in full swing.

During the reign of E. Shevardnadze, anti-Islamic policies in Georgia were carried out in disguise. However, the seizure of power in 2003 by M. Saakashvili gave the Georgian chauvinists the opportunity to successfully continue this policy, begun by the executioners I. Stalin and L. Beria. For Adjara, Christianization in general, one might say, is a state policy.

If you are a Muslim Georgian (Adjarian), the doors are closed to you in the civil service and even in business. To overcome these obstacles, you must become a Christian. Georgian chauvinists proceed from the fact that Georgians are Orthodox. If he is a Muslim, for them it means almost an enemy.

He is perceived as a traitor to his people, whose ancestors once sold themselves to the invaders. This is the real situation in Georgia. Therefore, the Muslim peoples of our country must unite. Even ordinary Georgians call us not “Muslims”, but “Mohammedans”. This phrase is also used in official documents. The regime of M. Saakashvili is inherently anti-Islamic.

Back in 2002, when the future president began his opposition activities, he brazenly called Azerbaijanis a “pathetic nation.” We also have not forgotten the illegal actions of the Georgian Ministry of Internal Affairs against the local residents of the Akhmeta region - Chechens and Ingush - and the purge of Muslims from leadership positions in the Adjarian Autonomous Republic.

According to the latest statistics from the 1994 census, the population of Georgia is 5 million 503 thousand people, of which at that time more than 300 thousand people were Muslims. At the moment there are more than 1 million Muslims, alhamdulillah!

Daud of Tbilisi

And now the photos.

9. Father and child kiss the cross.

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11. It seems that this icon is one of the modern shrines of Georgia. It was written by order of their catalycos and all the saints are reflected on it. It seems so.

12. Flag of the Georgian faith.

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