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instance works by the Russian philosopher and theologian V. Nesmelov (1883-1937).
It is necessary to publish works by religious philosophers of the 18th - 20th centuries in the language of the original and in translations. Among them are the Tatar thinkers Sh. Marjani, Kh. Faizkhan, R. Fahraddin and M. Bagiyev.
Author of the abstract - Valentina Schensnovich
2018.01.017. OLGA NOVIKOVA. WOMEN IN ISLAMIC STATE //
"Problemy evropeiskoi bezopasnosti" / RAS INION. Moscow, 2017, Issue 2, P. 103-124.
Keywords: gender, women, Islamic State, terrorism, suicide-terrorists.
Olga Novikova,
PhD (Hist.),
Head of Section of Europe and America, INION RAS
O. Novikova examines the problem of women's participation in terrorist organizations on the example of their activity in the "Islamic state." These problems have been studied but very little. Meanwhile, the gender aspect should not be neglected. The gender character of terrorism calls for the study of motivations and role of women supporting extremist organizations.
The ISIS was a little-studied terrorist organization in 2006 -2012 and had an insignificant number of women-terrorists in its ranks. However, the state of affairs has changed after the proclamation of the "Caliphate" by Abu Bakr al-Bagdadi on June 29, 2014 and his successes in Syria and Iraq. For instance, in 2015 among three thousand Europeans in the Islamic state there were 550 women (not counting citizens of Russia, CIS countries and Turkey). According to certain information, women comprise from ten to fifteen percent of all foreigners in the Islamic state.
Most of them are girls and young women from 16 to 24. As a rule, they come from families of Muslim-migrants of the second or third generation. Quite a few of them have good prospects to get a decent education and further independent and successful life in the West. Moreover, they come from well-to-do families with moderate views. A good part of girls have a complete secondary education, and quite a few of them were well-educated university students.
Muslim women are very attached to their large families whose members, as a rule, are against their young women going to Syria or Iraq. Quite often, the head of a family hides away the passports of girls and refuse to give them money. The Islamic state, on the contrary, actively helps organize such trips. For instance, if any problems arise at border crossings, girls-travelers are helped by lawyers specially sent from the Islamic state. The idea of natural relationship is actively used for recruiting. Kinship unions as a result of marriage make it possible to create and maintain a chain of loyal connections and whole networks of closely-knit groups in the East.
Western experts often regard the main reason inducing a young woman to leave for the Islamic state her desire for revenge caused by the loss of the father, son, husband or brother. It is often the case of a family remaining without the means of subsistence after it loses the breadwinner. This motive cannot be excluded, inasmuch as this terrorist organization, having established an original patriarchal system on its territory has created a mechanism of ensuring security, protects and supports all those loyal to the Islamic state. On the territories controlled by the Islamic state unmarried women live in hostels, and do not pay for board and lodging. Each month they receive a food ration and money for petty expenses.
Inasmuch as the Islamists have succeeded to create in the mass media an image of a full-fledged state with a prospect of further strengthening, many young women from Islamic countries have decided that they could marry a "hero-mujahideen" and
create a family. For its part, the Islamic state declares that a woman should marry if she wants to join the grouping. A marriage ceremony is arranged soon after a woman arrives to a territory controlled by the Islamic state, or even immediately. If her husband is killed or dies, the second marriage is welcome right away and the new marriage procedure becomes simpler.
Women in the Islamic state are in great demand, especially girls and young women speaking Russian. Fighters from the North Caucasus who feel isolated in the midst of Arab-speaking colleagues need brides from the CIS countries because the heads of families in Syria do not allow their daughters to marry foreign militants. Widows of the fighters - members of armed gangs who have died in Chechnya and Daghestan, and those Muslim militants killed in other countries, also come to the Islamic state in order to marry jihadists.
The fact that among the women going to the Islamic state there are many French Muslims can be explained by strict bans on wearing Muslim garments introduced by the French authorities. Muslim girls expelled from schools for wearing them live and study in isolation from the French public mainstream. They are dissatisfied with such state of affairs, and the Islamic state uses this pretext and grants them an opportunity to leave the state where they have to renounce one of the requirements of Islamic religion.
Another part of women coming to the Islamic state is those who turned Muslims after marrying Muslim men. Perhaps, some of them had no intention or wish to take part in armed struggle, but after coming there they began to adhere to radical ideas. Sometimes their radicalism goes as far as to make them join the groups of women-suicide killers. Most women turned into Islam are of Canadian, American, French, German, British, Belgian and Italian origin.
Contrary to most western experts, the main reason for women leaving for the Islamic state is ideological and religious. Women taking part in the armed conflict in Syria on the side of the Islamic state are convinced of Muslims being downtrodden
and persecuted all over the world. International conflicts are interpreted by Muslim women as part of a large-scale war waged by the infidels against Islam. Women going to the Islamic state not only reject western culture and denounce the foreign policy of the western countries, but they also want to take part in the construction of a society of a new type on the basis of the Sharia principle. These women regard participation in the building of the "Caliphate" as their duty and a guarantee that after death they will find themselves in paradise. In this their motivation is similar to that of men.
It is necessary to make a distinction between women-extremists and women-terrorists. Only a very few women are ready to take part in violent actions. Women-extremists are drawn in the actions of the militants of the Islamic state as medical nurses, they look after their life, but do not take part in military operations. But they can inspire men to active struggle, draw other women to go to the Islamic state, and call for committing terrorist acts in the territory of western countries. Women-terrorists take direct part in military operations and are suicide -bombers. Almost half of all terrorist explosions in Russia were made by women-suicide killers from Chechnya ("black widows") in 2000-2005. It is a generally recognized fact that almost all terrorist organizations do not have any moral or other bounds for perpetrating terrorist acts with the help of women-terrorists.
Until recently women-suicide terrorists were a rare phenomenon in the Muslim world and some Islamist organizations, for example HAMAS and "Islamic Jihad" did not use them as fighters, to say nothing as suicide-bombers. Actions of women-terrorists are not too expensive, but they have wide repercussions in the mass media and are an effective means of a psychological war. As to the women-terrorists, suicide is not an act of self-destruction, but sacred martyrdom in defense of faith, and continuation of jihad.
Although women take an active part in wars and conflicts, they are, as previously, regarded victims to violence on the part
of men; it is emphasized that they become widows and are deprived of hearth and home. The gender approach rejects the possibility of women to take independent responsible decisions and thereby it does not recognize political, ideological and religious motives of their actions.
Author of the abstract - Elena Dmitrieva
2018.01.018. LEONID SUKIYAINEN. ISLAMIC CONCEPTION OF CALIPHATE: ORIGINS AND CONTEMPORARY INTERPRETATION // "Islam v sovremennom mire," Moscow, 2016, Vol. 12, № 3, P. 139-154.
Keywords: caliphate, Sharia, Islamic state, fiqh, jurisprudence of Islam.
Leonid Sukiyainen,
Dr.Sc. (Law), Professor,
History and Theory of Law Department
in Higher School of Economics
The Islamic Sunni conception of power (state) generally formed in the 9-14th centuries. As distinct from Shia Muslim authors who relegate questions of power to religious dogmatics, the Sunni thought always considered the public power to be a subject of jurisprudence of Islam (fiqh). Sharia in the true sense knows a few laws of the Koran and Sunna of the Prophet regularizing the vertical relations of power. These sources don't contain any concrete instructions regulating activity of power or determining its content and essence.
Islamic thought lays emphasis on that the Prophet left the most general bases of the caliphate not accidentally which don't put Muslims together by rigid framework and allow them to choose the necessary form of government at their own discretion, corresponding to various historical circumstances. A hundred years from the prophet Mohammed Sunni faqihs could develop the beginnings of the organization and functioning of power on
