The unique character of Russian civilization, a cultural and historical type that has developed over the vast territory of Eurasia (including the entire post-Soviet space in general), is determined by the presence of various religious and ethnic components that are closely interrelated in it. The moral significance of the Russian mentality has always been based on religious tolerance, and Russian statehood has stemmed from a geopolitical, rather than a narrow national-religious principle, so the project of a narrowly oriented confessional state has never been possible in Russia for the deepest historical reasons. The peoples that became part of Russia retained cultural and national autonomy, and their accession during the imperial period was accompanied by the establishment of mutually beneficial cooperation and the interpenetration of foundations. General economic functions were performed on the basis of local customs rather than exported ones, which contributed to the preservation of cultural skills and religious traditions of the peoples that were part of the Russian state.

A special attitude to Islam in Russia has historically been determined primarily by an internal factor: a significant part of the indigenous population of Russia, which has lived for centuries on the same territory as the Russians, professes Islam. In addition, the external factor is also of great importance - the immediate and inevitable neighborhood with the countries of the Islamic world. Ignoring the "Islamic factor" in the development and implementation of Russia's foreign and domestic policy is fraught with grave consequences for the country's population, and Russian history knows many examples of this.

In recent decades, the confrontation between the "Islamic world" and "Western civilization" has intensified, and the propaganda of the idea of "reviving" Islam has intensified. This process also took hold in Russia, where the understanding of true civility as self-respect, knowledge of one's own culture and the ability to use its positive aspects were almost lost.

For a number of reasons, the movement for the "revival" of Islam in Russia has taken on a national - political orientation, and the process of "revival" itself is a confrontational form that provokes an aggravation of ethno - confessional relations in our country. This is facilitated, in particular, by ignorance about Islam in Russian society, a low level of confessional knowledge among Muslims themselves, and ingrained negative stereotypes of mutual perception by representatives of different faiths. Under these conditions, both the secular authorities and the official Muslim clergy, forced to react to the intensification of the activities of the preachers of the" revival " of Islam, were unable to ideologically resist the powerful onslaught of the professional community.-

The program was compiled in December 2001 by order of the Public Foundation "Islam in Russia", updated in February 2002.

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professionally trained, foreign and local, fighters for the" purity " of Islam. In the context of ethno-confessional and social tensions, freedom of movement of citizens, access to new means of information communication, traditionally repressive measures (harassment, bans, censorship) against religious and political extremism are ineffective.

Hence the urgent need of the Russian society for scientific information about Islam, its spiritual orientations and values. The dissemination of adequate knowledge about Islam and its various forms of existence can become an effective ideological argument against the preachers of the "purity" of Islam, against their attempts to impose other ideological forms of Islam that have developed in other historical conditions and in other historical and cultural regions among Russian Muslims, whose generations have been brought up on local traditions for centuries.

Russian Islamic studies should play a significant role in solving Russia's strategic problems in the context of its relations with the Islamic world, including Russian Muslims. It has a long history of development, has absorbed the spirit of a single All-Russian cultural space, has done a lot of work aimed at developing a new methodological approach to the study of Islam, accumulating basic data on classical Islam and its interpretation, and identifying the mechanism of functioning of Islam as an ideological system with all the diversity and diversity of forms of its existence. However, the results of these studies remain essentially unclaimed in society.

The targeted comprehensive program "Islam in Russia", which has a federal status, can become the beginning of a long and difficult path of destroying negative stereotypes about Islam, as well as removing ethnic and religious tensions in Russia. The proposed version of such a program contains two interrelated (ideologically and practically) blocks: I) educational and II) publishing and educational.

I. Educational block. It seems paradoxical that in Russia there is no academic research institute that would be engaged in scientific Islamic studies, and there are no specialized departments in Oriental universities (faculties) where students (future Arabists, Turkologists, Iranists, etc.) could receive a classical Islamic education. The need for professional Islamic studies knowledge is obvious: it is necessary for officials of various state institutions, employees of diplomatic services, journalists, teachers of humanitarian universities, teachers of general education schools, employees of cultural, national and educational centers, etc. It is advisable to conduct systematic work with the aim of training Islamic studies personnel (taking into account Russian realities) in two directions:

1) Inclusion in the educational process of higher education institutions as a mandatory program of a special course of lectures "Introduction to Islamic Studies". The full course is intended for Oriental studies universities (Eastern faculties), the program can be adapted for lecturing in humanities universities that train religious scholars, historians, philosophers, cultural scientists, etc. Depending on the profile (specialization) of the university, the number of lecture hours provided for in the full course program may be reduced.

The proposed program is a basic one, and various special courses on Islam can be developed on its basis for both Oriental and humanitarian universities of a wide profile. Taking into account the place of Islam in the life of Russian society, it is advisable to develop such special courses as "Islam in Russia", "Sufism in the North Caucasus", "Hanafi Theological and Legal School: theory and Practice", "Modern translations of the Koran", etc.

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The objectives of the course "Introduction to Islamic Studies" are to give students a scientific and complete idea of Islam as an ideological system, to show the mechanism of its functioning, to form in their minds a correct attitude to the spiritual values and guidelines of followers of Islam.

At the first stage of implementation of this program, it is necessary to provide for the organization of a special seminar, the purpose of which would be to improve the skills of existing and potential teachers of this course of lectures. Classes at the seminar could be conducted by invited professional Islamic scholars specializing in various fields of scientific Islamic studies.

2) Training of Islamic scholars-researchers and university teachers through internship and postgraduate studies in the specialty "Historiography and source studies of classical Islam" at the St. Petersburg branch of the Institute of Oriental Studies of the Russian Academy of Sciences. The learning process involves: consistent study of Arabic texts of various genres on the principle of "from simple to more complex"; oral and written translations and their discussion; entering into the problems of the text being studied; mastering the conceptual apparatus of a specific field of Islamic studies in a historical context (see: Appendices 1 and 2).

Islamic spiritual values and guidelines, which were formed on the basis of the main sources of Islamic faith and law - the Koran and Sunnah - still remain pivotal in its ideological system. The ideas of Islam are reproduced not only in terms of content, but also in terms of terminology. The proposed specialization is the most effective and fruitful way to master basic knowledge about Islam and the methodology of its study. Without this knowledge, without mastering the conceptual framework of scientific Islamic studies, it is impossible to adequately understand the complex ideological processes in the modern Muslim world, including in Russia. It is this knowledge that will help spiritual and secular authorities use ideological arguments in the fight against religious and political extremism. Involving young Muslims who have received a religious education in this educational process will remove them from the influence of Islamic propaganda centers, both local and foreign, and the spiritual and secular authorities themselves will be able to influence the formation of public opinion among Russian Muslims.

II. Publishing and educational block. Over the past decade and a half, the Russian book market has been flooded with massive, cheap and widely distributed literature about Islam funded by Islamic funds (sometimes of "dark" origin). The apologetic nature of these (usually illiterate, written from narrowly confessional positions) publications, aimed at the untrained reader, objectively has a confrontational character. In this muddy water, numerous publishing houses that take advantage of the current situation and publish the compilation works of the newly appeared "Islamic scholars" also "catch a fish". In such circumstances, academic publications of professional Islamic scholars are not competitive: high prices, small print runs, and practical inaccessibility outside of Moscow.

As an alternative to this stream of publications, it is proposed to publish a series of reference and educational books written by specialists based on the study of primary sources and a new, systematic approach to Islam. The choice and order of publication of these books is determined by their informative content, which gives a complete and comprehensive view of Islam as an ideological system in a broad historical context. Within the framework of this direction, it is possible to prepare for the publication of special popular science series, for example, "Muslim Theologians" (separate issues devoted to the life and work of Muslim theologians, including Russian ones; the material can be organized by region, school, or university).-

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riodam), "Library of the Muslim Theologian" (issues devoted to the main works of Muslim theologians, both individual works and specific topics of theology considered in different works and illustrated with translations of the corresponding chapters). This work could also involve young Russian Muslims who have received a religious education and completed an internship (postgraduate course) at the Academic Institute of Oriental Studies.

Ultimately, the goal of the publishing and educational program is to push out apologetic and low-grade literature about Islam from the Russian book market and provide Russian readers with scientific and unbiased information about it.

In socio-political terms, the implementation of the proposed Program may be the first step towards stabilizing ethno-confessional relations in Russia, in which Russians will be able to feel comfortable regardless of their religious and ethnic affiliation.

APPENDIX 1

Internship

Specialty - " Historiography and source studies of classical Islam (VI-XIV centuries)". Base-St. Petersburg branch of the Institute of Oriental Studies of the Russian Academy of Sciences. The goal is to improve professional skills and prepare for admission to postgraduate studies in the specified specialty.

Admission conditions:

a) internship period-from 6 months to one year;

b) knowledge of Arabic, Russian and English;

c) competitive selection at the place of study / work;

d) maintenance: accommodation and scholarship at the expense of the recommending party or sponsors.

Tasks:

a) acquisition of skills of scientific work with original Islamic texts in Arabic - the Koran, tafsirs, collections of hadiths, dogmatic literature (doxography, polemics, theoretical works of Muslim authors, Sufi treatises, etc.);

b) comprehensive historical and philological analysis of Arabic texts;

c) familiarization with the conceptual framework of scientific Islamic studies;

d) mastering the methods of studying Islamic texts and methodological approaches to the study of Islam;

e) the technique of scientific translation of Islamic texts from Arabic into Russian. Internship is possible under a special program.

Program and plan

It is advisable to conduct the internship in two stages with a break for the summer season for independent work of interns. During the summer break, interns must prepare sample translations of texts given by the internship supervisor and work through recommended literature on Islam.

The learning process involves: consistent study of Arabic texts of different genres; oral and written translations and their discussion; entering into the problems of the text being studied; mastering the conceptual apparatus of a specific field of Islamic studies in a historical context.

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Control over the course of training is carried out by the Certification Commission headed by the internship manager. Depending on the results of the interview and the evaluation of sample translations completed by the interns at the end of the first stage, it decides whether to continue the internship.

First stage

Hagiography-Sirat rasul Allah ("Life of the Messenger of Allah") Ibn Hisham; biographical dictionaries-Tabaqat al-shafi'iyah ("Categories of sha-fi'its") as-Subki; Muslim tradition (as-sunnah) - Collection of hadiths "as-Sahih" by al-Bukhari; Muslim law (al-fiqh) - Kitab al-kharaj ("Book of Kharaj") Abu Yusuf; Muslim exegesis ('ilm at-taf-sir) - Tafsir ("Interpretation of the Qur'an") at-Tabari, Makalat al-Islamiyin ("Teachings of the Followers of Islam") al-Ash'ari.

Second stage

Dogmatika ('ilm al -' aqa'id, usul ad-din) - Al - ' Aqida ("Symbol of Faith") Ahmad b. Hanbal, Usul al-din fi ' ilm al-kalam ("Foundations of Faith in Speculative Theology") al-Baghdadi, Ihya '' uloom al-din ("Resurrection of the Sciences of Faith") al-Ghazali; polemic-ar-Radd'ala ahl al-bida ' wa-l-ahva' ("Refutation of supporters of unacceptable innovations and biased judgments") Makkhula an-Nasafi; doxography-Kitab al-milal wa-n-nihal ("The Book of Religions and Sects") ash-Shahrastani; Muslim mysticism (Sufism) - Tabaqat al-sufiya ("The Categories of Sufis") as-Sulami, Talbis Iblis ("The Machinations of the Devil") Ibn al-Jawzi.

Successful completion of the internship entitles you to enter the post-graduate school of the St. Petersburg Institute of Physics and Technology of the Russian Academy of Sciences in the specified specialty.

APPENDIX 2

Program**

candidate's examination in the specialty 07.00.09 "Historiography and source studies and methods of historical research": "Historiography and source studies of classical Islam (VII-XIV centuries").

Historiography and source studies of Islam in Russian Oriental studies.

The Origin of Islam as a Religion: Problems and theories. Sources on the history of the initial period of Islam: their nature, degree of reliability. "Sirat rasul Allah" by Ibn Hisham; documents, inscriptions.

Prophetic movements in Arabia in the first quarter of the seventh century. Muhammad is the founder of Islam and the state. Arabic roots of Islam and ideological influences on it: Christianity, Judaism, paganism.

The Qur'an

History of creation. Structure, chronology, and content. Religious, political, social, and legal terminology. Ideological influences. The Koran as the main source of Islamic faith and law. The Koran as a document of the epoch and a monument of religious literature.

Study of the Qur'an in Russia and abroad. Translations into Russian and European languages. Sunnah- source of Islamic faith and law

Definition of the concept of Sunnah. Hadiths and their criticism. 'Ilm al-hadith. Muhaddith schools. Early collections of hadith (musnad and musannaf) - structure and content. Collections of hadiths as a historical source. Criticism of the accuracy of the information contained in them. Tendentiousness, purposeful selection of material.

** The Draft Program was approved by the Academic Council of the Leningrad Branch of the Academy of Sciences of the USSR on 28.04.1984.

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Sunni canonical collections of hadith. Al-Bukhari's As-Sahih.

Al-Kafi fi usul ad-din by al-Kulini as a source of Shiite (Imamite) doctrine and law.

Study of hadiths by foreign Islamic scholars.

Muslim exegesis

Intra-Islamic controversy about the interpretation of the content of the Koran. Historical and Philological Studies (tafsir) and the symbolic-allegorical (ta'wil) interpretation of the Qur'an. Early comments. At-Tabari's Tafsir al-Qur'an is the most complete and authoritative commentary on the Qur'an. Schools of exegetes.

Dogmatics

The initial period of the formation of Muslim dogma. The relationship between the spiritual and the secular in Islam. The problem of power. First religious and political parties: Shia, Kharijites.

Islamic doctrines of supreme power. Ideas about the nature of power: the Sunni theory of the caliphate, the Kharij imamate-the caliphate, the Shiite doctrine of supreme power-the doctrine of the imamate. Fundamental differences between them.

Ideological struggle and ideological trends in Islam in the VIII-IX centuries: Zaydites, Is-Ma'ilites, "extreme" Shiites. Dogmatic differences: the concept of "faith" (al-iman), predestination or free will (al-qadar), essence (az-zat) and attributes (as-sifat) Allah, the eternity or creation of the Qur'an. Murjiites, Qadarites, Mu'ta-Zilites. Basri Mu'tazilite school. Early dogmatic writings.

Shia dogmatic schools

'Ilm al-kalam-Muslim Scholastic theology

Al-Ash'ari and the Ash'ari system of dogmas. Al-Ghazali's contribution to the Ash'ari al-Qalam.

The main sources on the history of Muslim dogma are: al-Ibana 'an usul ad-diyana by al-Ash'ari, Usul ad-din fi' ilm al-kalam by al-Baghdadi, Ihya ''ulum ad-din by al-Ghazali, Nihayat al-ikdam fi' ilm al-kalam " ash-Shahrastani.

Contribution of French and German Islamic scholars to the study of Muslim dogma.

Ideological trends and divergences in Islam. "Orthodoxy" and "delusion" in early Islam. Ideological struggle and polemical literature. Genres of ar-radd ("Refutation") and al-Makalat ("Exercises"). Mu'tazilite polemical literature of the ninth century.

Muslim doxography. Summary works of Sunni authors on the history of ideological differences: "Makalat al-Islamiyin" by al-Ash'ari, "al-Farq bayna-l-firaq" by al-Baghdadi, "al-Fisal fi-l-milal wa-n-nihal" by Ibn Hazma, " al-Milal wa-n-nihal " ash-Shahrastani.

Shia doxographic tradition. "Firak ash-shi'a" by al-Hasan an-Naubahti.

Study of ideological differences in Islam in Russia and abroad. Muslim mysticism(at-tasawwuf)

Ideological roots of Sufism. The main stages of the history of Sufism. Early Sufi writings: biographical, theoretical (doctrinal). Al-Muhasibi, al-Bistami, al-Hallaj. Khorasan school of the XI century (al-Kushayri, al-Khujwiri, al-Ghazali). North African Sufism. Ibn ' Arabi is the greatest Muslim mystic and philosopher.

Sufi terminology. Sufi schools and fraternities.

Islam and Sufism: commonalities and divergences. The attitude of Sunni theologians to Sufi theories and practices. Talbis Iblis by Ibn al-Jawzi.

Study of Sufism in Russia. Sufism in Western Islamic studies.

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Muslim law (Al-fiqh)

The difference between the concepts of al-Fiqh and law. The place of al-fiqh in Islam.

Sources of Muslim law (Usul al-fiqh). Al-Qiyas and al-ijma'. Ashab al-hadith and ashab ar-ra'y.

Sunni law schools (madhhabs): addition time, propagation, and differences between them. Shia madhhabs.

The main sources on the history of Muslim law are: al-Musnad by Abu Hanif, al-Jami 'al-kabir by ash-Shaybani, al-Muwatta by' Malik b. Anas, ar-Risala by ash-Shafi'i, al-Ahkam as-sultaniyah.- Mawardi, al-Musnad by Ahmad b. Hanbal, al-Kafi fi usul ad-din by al-Kulini.

Study of Muslim law in Russia and abroad.

Muslim biographical literature as a source on the history of Islam

"Lives" of "saints" and imams. Ar-rijal and at-tabaqat genres: structure and content. Sunni and Shiite traditions. "Ar-Rijal" by al-Kashshi and an-Najashi, "Tabaqat al-hanabil" by Ibn Abi Ya'la, "Tabaqat al-sufiya" by al-Sulami, "Tabaqat al-mu'tazila" by Ibn al-Murtadh.

"Chronicles" of cities and countries. "Ta'rih Baghdad" by al-Khatib al-Baghdadi.

Ideological stagnation in Islam in the 14th century: causes and consequences. Ibn Taymiyyah: a call for a "revival" of the norms of original Islam.

REQUIRED LITERATURE

In Russian

Barthold V. V. Works on the history of Islam and the Arab Caliphate. Vol. VI. Moscow, 1966.

Boyko K. A. Arab historical literature in Egypt (VII-IX centuries). Moscow, 1983.

Boyko K. A. Arab historical literature in Spain (VIII-first third of XI century). Moscow, 1977.

Bolshakov O. G. Istoriya Khalifata [History of the Caliphate]. Moscow: Vol. I, 1989; Vol. II, 1993; Vol. III, 1998.

Bosworth K. E. Muslim dynasties. Handbook of Chronology and genealogy. Translated from English by P. A. Gryaznevich, Moscow, 1971.

Al-Ghazali Abu Hamid. Resurrection of the Sciences of Faith. Translated from Arabic, research. and comments by V. V. Naumkin, Moscow, 1980.

Gibb H. A. R. Arab literature. Classical Period, Moscow, 1960.

Goldzier I. Islam (Die Religion des Islams). Translated by I. Krachkovsky, St. Petersburg, 1911.

Goldtsier I. Lectures on Islam. Translated from German by A. N. Chernova, St. Petersburg, 1912.

Ibrahim T. K., Efremova N. Muslim Sacred History. From Adam to Jesus. Stories of the Koran about the Messengers of God, Moscow, 1996.

Islam. Historiographical essays. Under the general editorship of S. M. Prozorov, Moscow, 1991.

Islam. Religion, society, and the state. P. A. Gryaznevich and SM. Prozorov, Moscow, 1984.

Islam. Encyclopedic dictionary. Comp. S. M. Prozorov, Moscow, 1991.

Islam and problems of intercivilizational interactions. S. Kh. Kamilev and I. M. Smilyanskaya, ed. Moscow, 1994.

Islam on the territory of the former Russian Empire. Encyclopedic dictionary. Comp. Prozorov, Moscow, Issue 1, 1998; Issue 2, 1999; Issue 3, 2001; Issue 4, 2003.

Karskaya L. N. Annotated bibliography of domestic works on Arabic Studies, Iranian Studies and Turkology in 1818-1917, ed. by Yu. E. Borshchevsky, S. G. Klyashtorny, S. M. Prozorov, Moscow, 2000.

Classical Islam: Traditional Sciences and Philosophy. Collection of articles, Moscow, 1988.

The Koran. Translated and commented by I. Y. Krachkovsky, Moscow, 1963.

Metz A. Muslim Renaissance, Moscow, 1973.

An-Nawbahti, al-Hasan ibn Musa. Shiite sects (Firaq al-shi'a). Translated from Arabic, research. SEE Prozorova, Moscow, 1973.

Piotrovsky M. B. Koranic Tales, Moscow, 1991.

Petrushevsky I. P. Islam v Irane v VI-XV vv. L., 1966.

Prozorov SEE Arabic historical literature in Iran, Iraq, and Central Asia in the seventh and mid - tenth centuries. Shia Historiography, Moscow, 1980.

SEE Prozorov. Islam as an Ideological system, Moscow: Vostochnaya literatura, 2003.

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Smirnov N. Ocherki istorii izucheniya islama v SSSR [Essays on the history of studying Islam in the USSR]. Moscow, 1954.

Al-Suyuti, Jalal al-Din. Excellence in the Qur'anic sciences. Issue 1. Teaching on the interpretation of the Koran. Introductory article, translated and commented by D. V. Frolov, Moscow, 2000; Issue 2. The Doctrine of the sending down of the Koran. Introductory article by D. V. Frolov, translated and commented by Z. B. Basati and D. V. Frolova, Moscow: Muravey Publ., 2001; Issue 3.Uchenie o svod Korana. Under the general editorship of D. V. Frolov, Moscow: Muravey Publ., 2003.

Syukiyainen L. R. Moslemskoe pravo [Muslim Law], Moscow, 1986.

Trimingham J. S. Sufi orders in Islam. Translated from English. Ed. and with a preface by O. F. Akimushkina, Moscow, 1989.

A textbook on Islam. Comp. S. M. Prozorov, Moscow, 1994.

Al-Shahrastani, Muhammad ibn ' Abd al-Karim. Book on religions and sects (Kitab al-milal wa-n-nihal). Part 1. Islam. Translated from Arabic, introduction. SEE Prozorova, Moscow, 1988.

Schmidt A. E. Essays on the history of Islam as a religion. St. Petersburg, 1912.

In Arabic

Al-Jaburi Abu-l-Yaqzan. Dirasat fi-t-tafsir wa-rijalihi. Al-Kahira, 1971.

Jali Ahmad. Dirasa ' an al-firaq fi ta'rih al-muslimin: al-khawarij wa-sh-shi'a. Riyadh, 1988.

In European languages

Abiad M. Origine et developpment des dictionnaires biographiques arabes // BEO. T.XXXI. Damas, 1980.

Auchterlonie P. Arabic Biographical Dictionaries: A Summary Guide and Bibliography. Durham, 1987.

Bells'. Introduction of the Qur'an. Completely Revised and Enlarged By W. Mont. Watt. Edinburgh, 1970.

Bravmann M. The Spiritual Background of Early Islam. Studies in Ancient Arab Concepts. Leiden, 1972.

Brockelmann С Geschichte der arabischen Literatur. Bd. 1 - 2. Weimar-Berlin, 1898 - 1902; SBd. I-III. Leiden, 1937 - 1942.

The Cambridge History of Islam. Cambridge. Vol. I. 1971; Vol. 2, 1980.

Cook M. Early Muslim Dogma. A Source-Critical Study. Cambr., 1981.

van Ess J. Anfange muslimischer Theologie. Beirut, 1974.

van Ess J. Zwischen Hadith und Theologie. Studien zum Entstehen pradestinatianischer Uberlieferung. Berlin-N.Y., 1975.

Gatje H. Koran und Koranexegese. Zurich und Stuttgart, 1971.

Hafsi I. Recherches sur le genre tabaqat dans la literature arabe // Arabica. 24. 1977.

Halm H. Die Ausbreitung der Safi'itischen Rechtsschule von den Anfangen bis zum 8/14. Jahrhundert. Wiesbaden, 1974.

Historians of the Middle East. Ed. By B. Lewis and P.M. Holt. L. -N.Y. -Toronto, 1962.

Khalidi T. Arabic Historical Thought in the Classical Period. Cambr., 1992.

Knysh A. Islamic Mysticism: a Short History. Leiden-Boston, 2000.

Nagel T. Das islamische Recht: eine Einfiihrung. Westhofen, 2001.

Nagel T. Geschichte der islamischen Theologie. Von Muhammad bis zur Gegenwart. Munchen, 1994.

Nagel T. On the Problem of Orthodoxie in Early Islam // BOS. XXVII. Fasc. I. 1974. 7 - 44.

Rosenthal F. A History of the Muslim Historiography. 2 revised ed. Leiden, 1968.

Schacht J. The Origines of Muhammadan Jurisprudence. Oxford, 1975.

Sezgin F. Geschichte des arabischen Schrifttums. Bd. I. Qur'anwissenschaften. Hadith. Geschichte. Fiqh. Dogmatik. Mystik bis ca. 430 H. Leiden, 1967.

You should also take into account the articles in the Encyclopedia of Islam about the relevant authors, terms, schools, etc.

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