Resume Guest Lecture
Tatar Muslim In Estonia: Traditional Islam
Shafa Rania Maris
Muslims in Estonia are divided into three: Tatar Muslim or Estonian born muslim,
Estonian converted Muslim or so called mualaf, and Estonian new immigrant Muslims. Tatar
Muslims are usually descended of Arab, while the rest of them are immigrant Muslims from
Afghanistan, Uzbekistan, and Kazakhstan. Tatar Muslim existence leads into describing their
self-image based on their special values and practice (kind of understanding that you’re a
Muslim). Estonians are so skeptical about Muslims, as it is the most secular country in
Europe but certain communities are now developed to make converted muslims feel safe.
They are more likely to be conservative that if someone’s not Tatar or Arab while she or he’s
a muslim, it would feel necessary to build their own self branding as Estonian Muslim. They
weren’t commonly doing the Islamic principle but religious reflections of these people are
insane. Many are questioning the essence of Islam deeply: “I am muslim, who am I?”
Islam for them, is naturally believed as heritage. Their faith is related to their self
development. Nowadays, young Muslims in Estonia have also encouraged their parents and
elders to be aware of spiritual aspects. Building mosques is a current problem in developing
Islam in Estonia. Construction of a mosque in Estonia which has been planned since the
1990s has not been completed for many years, until 2009, a three-story building owner at
Ulemistel Keevis donated his building to be processed by Estonian Muslims. In addition,
they’re not so strict about marrying the opposite religion because their national identity is
cultured a lot on their daily basis: that unity in diversity is probably a greater value in Estonia.
While according to halal obedience, they still adapt information around shariah’s discourse
on food from the internet or reviews. Religious leaders have adapted to religion as they don’t
mind secular understanding controlling the regularity for the whole society.
Beneficial points that I have got from this lecture are:
● I learn that Muslim as a minority in Estonia are facing differing values, though it is
not a big deal on a daily basis. It is because Islamic practice in Estonia is different
Tatar Muslim In Estonia: Traditional Islam
Shafa Rania Maris
Muslims in Estonia are divided into three: Tatar Muslim or Estonian born muslim,
Estonian converted Muslim or so called mualaf, and Estonian new immigrant Muslims. Tatar
Muslims are usually descended of Arab, while the rest of them are immigrant Muslims from
Afghanistan, Uzbekistan, and Kazakhstan. Tatar Muslim existence leads into describing their
self-image based on their special values and practice (kind of understanding that you’re a
Muslim). Estonians are so skeptical about Muslims, as it is the most secular country in
Europe but certain communities are now developed to make converted muslims feel safe.
They are more likely to be conservative that if someone’s not Tatar or Arab while she or he’s
a muslim, it would feel necessary to build their own self branding as Estonian Muslim. They
weren’t commonly doing the Islamic principle but religious reflections of these people are
insane. Many are questioning the essence of Islam deeply: “I am muslim, who am I?”
Islam for them, is naturally believed as heritage. Their faith is related to their self
development. Nowadays, young Muslims in Estonia have also encouraged their parents and
elders to be aware of spiritual aspects. Building mosques is a current problem in developing
Islam in Estonia. Construction of a mosque in Estonia which has been planned since the
1990s has not been completed for many years, until 2009, a three-story building owner at
Ulemistel Keevis donated his building to be processed by Estonian Muslims. In addition,
they’re not so strict about marrying the opposite religion because their national identity is
cultured a lot on their daily basis: that unity in diversity is probably a greater value in Estonia.
While according to halal obedience, they still adapt information around shariah’s discourse
on food from the internet or reviews. Religious leaders have adapted to religion as they don’t
mind secular understanding controlling the regularity for the whole society.
Beneficial points that I have got from this lecture are:
● I learn that Muslim as a minority in Estonia are facing differing values, though it is
not a big deal on a daily basis. It is because Islamic practice in Estonia is different
