Russia’s war in Ukraine and especially its full-scale invasion of Ukraine in February 2022 have had a significant impact on the internal fissures within the Russian Muslim community, both in terms of creating new divisions and exacerbating existing ones. While some Muslims support Russia's war as a form of self-defence against what they perceive as Western aggression, others condemn it as yet another expression of Russian imperialism. Some Muslims contend that it is a Russian war, not one of their own. Furthermore, some Islamic preachers claim that participation in the war on the armed forces of a non-Muslim country, or on behalf of a non-Muslim leader, is in violation of Islamic principles. Virtually all Islamic leaders in Russia have expressed their support for the war, though they probably have no other options. Some have issued fatwas designating the war as jihad, emphasising the sacred duty of Muslims to defend their country. At the same time, numerous Muslim emigrants have volunteered to fight for Ukraine, feeling that 'the Ukrainian cause is our cause'. 

The debate surrounding the ethics of warfare within the Muslim communities is complex and multifaceted, with a wide range of perspectives and justifications being put forward. Theological interpretations are presented on both sides, as well as references to the experiences and interests of Muslims as a community. For example, while defenders of the war often refer to Western colonialism and Islamophobia, opponents highlight historical and current examples of Russian oppression of its minorities.

In the various portrayals of the war, the authors frequently seek to establish categories of "us", whether these are certain ethnic groups, Russians, Muslims, or other groups such as the non-Western world. Discussions take place regarding the relevance of different categories and solidarities. In addition, constant negotiations are conducted on who can talk on behalf of “us”, who are misrepresenting “us”, or falsely claiming to represent “us”. In line with Rogers Brubaker's (2002) recommendation that categories be regarded as objects rather than tools for study, this paper examines what kind of categories of us, solidarities and exclusions various Muslim actors create in the Russian-language discussions about the war. The material analysed includes interviews and publications by Russian Islamic leaders and intellectuals, as well as Telegram discussions, where opposing views have been given a platform. The paper argues that, even though the war has deepened some divisions, it has also instigated new solidarities – or at least attempts to create these – across ethnic, national and also religious groups.