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Western countries in Libya indicates that the political authorities in both Tobruk and Tripoli, do not refuse coordination of activities, including the armed ones with representatives of the world powers. At the same time, they resolutely oppose the armed invasion of these forces on the territory of the country. This position is shared by the neighboring Arab countries, including Egypt, Algeria and Tunisia.
The author notes that one can not fail to mention a number of publications in Western press that talk about the desire of a number of European leaders to involve Russia in participating in an armed operation in Libya. The author points out that the Russian experience in counter-terrorism operations in the North Caucasus, where an integrated approach to eliminate the hotbed of terrorism and the restoration of state authority was productive, and could be useful, but Russian participation in any military operations in Libya totally excluded. Unlike Syria, the Libyan situation does not directly threaten Russia, and any military involvement would only distract the Russian forces from other much more urgent potential threats.
Author of the abstract - N. Ginesina
2017.02.016. LARISA EFIMOVA. MUSLIM EDUCATION IN MODERN INDONESIA // "Islam v sovremennom mire". Moscow, 2016, №1 (12), P. 221-235.
Keywords: Islam, Muslims, Indonesia, Muslim education, pesantren, madrasah, Islamic University.
Larisa Efimova
Dr.Sc.(Hist.), professor;
Moscow State Institute of International Relations (University), Ministry of Foreign Affairs, Russia
The Republic of Indonesia is a multi-confessional state. The overwhelming majority of Indonesians consider themselves
adherents of Islam. Muslims are about 87% of the 251 - million population (200 million people). This puts Indonesia on the first place in the world by the number of Muslims. There are representatives of other faiths, but they constitute a small minority in the country. Thus there are Protestant Christians - 5.7%, Catholics - 3.1%, adherents of other Christian doctrines - 0.8%. There are also Hindus - 1.8%, Buddhists - 1.3%, Confucians -0.8%, carriers of traditional tribal beliefs - 1.4% of the population. Indonesia is a multi-ethnic state. There are more than 400 different peoples and ethnic groups. Confessional identity correlates with ethnicity in general. Muslims are representatives of large ethnic groups - Javanese, Sundans, Minangkabau, Malays, and Acehcians. Christianity is confessed to the smaller nationalities -Ambon, Toba-Bataki, Toraja, and also part of the local Chinese.
Hinduism is common among the Balinese mainly, Buddhism and Confucianism - among the Chinese. One of the most important state-political tasks of the Republic of Indonesia invariably remains the preservation of national unity and religious harmony with the goal of forming a single Indonesian nation, taking into account the multiethnic and multi-religious composition of the population of the country. One of the effective instruments for solution is politics in the religious issue. The Constitution, its basic principles guarantee the freedom of religion, religious pluralism, interfaith tolerance, prevention of ethno-religious conflicts to a large extent. There is no state or official religion in the country. Article 29 of the Constitution determines that the Indonesian statehood is based on a religious basis, while the freedom of religion and worship is guaranteed. So, six religious faiths are recognized as equal in rights officially -Islam, Catholicism, Protestantism, Buddhism, Hinduism and Confucianism. The establishment of the Ministry of religion in 1946 answered the request of the representatives of Islamic circles, considering this structure as a real embodiment in life of the Muslim principle of the indivisibility of religion and politics. The activities of the Ministry aimed at improving the religious
life, the education of religious tolerance, improving the quality of religious education, worship, as well as the provision of high morality of Indonesian society. Since the majority of believers profess Islam, the issues of life and activities of the Islamic Ummah (community) is given the most attention. Special departments of the ministry are responsible for organizing pilgrimage to holy places in Saudi Arabia, collecting and distributing religious tax - zakat (aimed at supporting groups of people below the average standard of living), and managing the waqf (belonging to the Muslim community) property. The Ministry also deals with issues related to the Shariah court system, which operates in the country along with the civil court system. The Ministry of Religion has offices in 17 provinces, as well as in districts and cities.
There are several units within the Ministry of religion dealing with issues of Muslim education. The Ministry of Religion cooperates in this field with the Ministry of Education and Culture in modern Indonesia. Teaching of the religion is compulsory in the system of public education at all levels - from primary school to higher education. The Muslim education of Indonesia has existed since the time of the appearance of Islam on the Indonesian islands - since the 13th century. In the early Islamic times it was in the form of traditional religious mentoring and was represented by schools in mosques and chapels or existing separately. In the old days, the main attention was paid to memorizing the Koran and other sacred texts and getting ideas about the basic Islamic norms and institutions. At present, the main goal of Islamic education is the comprehensive education of the younger generation in the spirit of Islamic world perception on the basis of the humanistic traditions of the Koran. The Muslim education system provides knowledge on various branches of modern science and technology, but at the same time prepares specialists for religious education, teachers of religion, theologians, specialists in the Sharia law and clergy. The overwhelming majority of national general educational
institutions organize the teaching of Islam throughout the country.
Muslim education in Indonesia is an integral part of the national education system. Today there are more than 50 thousand Islamic educational institutions in the country. They have a serious impact on the formation of the worldview and way of life of Indonesian Muslims. The sector of traditional religious mentoring, inherited from the early Islamic times, is still great in the modern system of Islamic education and training. It is represented by schools existing at mosques and chapels or separately. 16 015 out of 50 thousand Islamic educational institutions are the so-called pesantrenes. The term "pesantren" comes from the term "santri" which means student, studying Islam, and has the connotation of a true Muslim. As a rule, these are private schools, founded and directed by reputable and respected Islamic religious mentors - kyai. Such schools are usually located in the homes of mentors. Students not only study, but also live and eat there. In the old days, the students worked in the kyai farm for their maintenance. In our day parents of students pay a small fee, so students spend more time for learning. Pesantrenes are considered strongholds of Islamic dogma in our day. Most Muslim theologians, spiritual guides and teachers go from there. Pupils aged 8 to 11 years are taught religious Sciences there. They learn the Koran by heart and the Sunnah, get acquainted with the traditional medieval works of Islamic thinkers, study the Muslim Koranic ethics. The main thing is that the Islamic way of life is instilled in a traditional school. The main task of such a mentor is the education of young people in the spirit of Islamic high morality, adherence to religious values, piety, morality, respect for elders, showing respect to parents, and he himself and his family serve as an example.
Another type of Muslim educational institution in modern Indonesia is a madrasah. Madrasahs appeared in the country in the beginning of the 20th century and were exclusively
administered by the Ministry of Religion, teaching religious subjects and a few general education subjects in independent Indonesia. Since 1975, the Ministry of Education and Culture has also joined the leadership and taken measures to improve the level of education in madrasahs. Higher educational institutions providing Islamic education were subdivided into 3 categories earlier. The first was the State Islamic University. This state higher educational institution was intended to receive academic higher education along with higher Islamic education. The second was the state institute of the Muslim religion. This higher Islamic educational institution was specialized exclusively in Islamic disciplines taught at the academic level. The third was the state higher school of the Muslim religion, which was created by the government in 1960 by merging the State Higher School of the Muslim religion in Yogyakarta and the Jakarta Academy of Muslim Servants. At present two state Islamic universities are considered to be the largest and most authoritative in the country -Syarif Hidayatullah State Islamic University, Jakarta, and Sunan Kalijaga State Islamic University, which is based in Yogyakarta. A high level of education is given also by the Islamic University in Malang, and there is a pesantren of higher education there. The Muslim universities, as the author notes, carry out an important function in Indonesian society - education of the modern Muslim intellectuals, which are well-oriented in matters of Islam and modern knowledge. They train specialists of the highest category on theology, Sharia, pedagogy.
Islamic educational institutions not only provide knowledge and skills, but also involve students in socially useful activities, instilling in practice, responsibility before God for everything that happens in the world. The participation of Muslim youth in the mass movement for the protection of the environment is a vivid example of this in modern Indonesia. The interconnection of Islamic education and ecology is of particular importance in modern Indonesia, the author notes.
Author of the abstract - B. Mahmudov
