Tashkent is the Islamic Center for central Asia - the other five Muslim-majority republics look to the Muslim mufti based there. Yet, for most, Islam has more of a cultural rather than a religious significance - especially among the youth. This could change - Saudi and Iranian Muslim missionaries assiduously work to rebuild mosques, distribute Korans and increase commitment to Islam.

Mainstream Islam in the 1990s
For the most part, however, in the first years of independence Uzbekistan is seeing a resurgence of a more secular Islam, and even that movement is in its very early stages. According to a public opinion survey conducted in 1994, interest in Islam is growing rapidly, but personal understanding of Islam by Uzbeks remains limited or distorted. For example, about half of ethnic Uzbek respondents professed belief in Islam when asked to identify their religious faith. Among that number, however, knowledge or practice of the main precepts of Islam was weak. Despite a reported spread of Islam among Uzbekistan's younger population, the survey suggested that Islamic belief is still weakest among the younger generations. Few respondents showed interest in a form of Islam that would participate actively in political issues. Thus, the first years of post-Soviet religious freedom seem to have fostered a form of Islam related to the Uzbek population more in traditional and cultural terms than in religious ones, weakening Karimov's claims that a growing widespread fundamentalism poses a threat to Uzbekistan's survival. Available information suggests that Islam itself would probably not be the root cause of a conflict as much as it would be a vehicle for expressing other grievances that are far more immediate causes of dissension and despair. Experts do not minimize the importance of Islam, however. The practice of the Islamic faith is growing in Uzbekistan, and the politicization of Islam could become a real threat in the future.

Islam in the Soviet Era
Soviet authorities did not prohibit the practice of Islam as much as they sought to coopt and utilize religion to placate a population that often was unaware of the tenets of its faith. After its introduction in the seventh century, Islam in many ways formed the basis of life in Uzbekistan. The Soviet government encouraged continuation of the role played by Islam in secular society. During the Soviet era, Uzbekistan had sixty-five registered mosques and as many as 3,000 active mullahs and other Muslim clerics. For almost forty years, the Muslim Board of Central Asia, the official, Soviet-approved governing agency of the Muslim faith in the region, was based in Tashkent. The grand mufti who headed the board met with hundreds of foreign delegations each year in his official capacity, and the board published a journal on Islamic issues, Muslims of the Soviet East .

However, the Muslims working or participating in any of these organizations were carefully screened for political reliability. Furthermore, as the Uzbekistani government ostensibly was promoting Islam with the one hand, it was working hard to eradicate it with the other. The government sponsored official antireligious campaigns and severe crackdowns on any hint of an Islamic movement or network outside of the control of the state.

Moscow's efforts to eradicate and coopt Islam not only sharpened differences between Muslims and others. They also greatly distorted the understanding of Islam among Uzbekistan's population and created competing Islamic ideologies among the Central Asians themselves.

The Issue of Fundamentalism
In light of the role that Islam has played throughout Uzbekistan's history, many observers expected that Islamic fundamentalism would gain a strong hold after independence brought the end of the Soviet Union's official atheism. The expectation was that an Islamic country long denied freedom of religious practice would undergo a very rapid increase in the expression of its dominant faith. President Karimov has justified authoritarian controls over the populations of his and other Central Asian countries by the threat of upheavals and instability caused by growing Islamic political movements, and other Central Asian leaders also have cited this danger.

In the early 1990s, however, Uzbekistan did not witness a surge of Islamic fundamentalism as much as a search to recapture a history and culture with which few Uzbeks were familiar. To be sure, Uzbekistan is witnessing a vast increase in religious teaching and interest in Islam. Since 1991, hundreds of mosques and religious schools have been built or restored and reopened. And some of the Islamic groups and parties that have emerged might give leaders pause.