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2018.03.003. SHAMIL KASHAF. DISSEMINATION OF INSTITUTIONAL ORGANIZATION EXPERIENCE OF ISLAMIC EDUCATION IN FOREIGN POLICY CONTEXT OF RUSSIA, TURKEY AND CENTRAL ASIAN COUNTRIES COOPERATION / /
"Gosudarstvennoe y munitsipalnoe upravlenie. Uchenie zapiski CKAGC," Rostov-on-Don, 2017, № 1, P. 161-172.
Keywords: public educational policy, Islam, Islamic education, Muslim religious organizations, Russia, Kazakhstan, Kirgizstan, Turkey.
Shamil Kashaf,
Research Associate,
Center for the Study of Central Asia, the Caucasus
and the Urals-Volga Region, Institute of Oriental Studies, RAS
History of interpenetration of religion and education in the countries of the former Soviet Union which chose the secular nature of state as a basis of constitutional system is given by so-called religious revival. Increase of religion's influence on world outlook points of broad segments of the population has become a reality as for Russia in which multimillion Muslim Ummah lives as minority in the non-Muslim country, and for the states of the Central Asian region which have gained independence where ethnic Muslims hold a dominant position by the number of citizens. At the same time interest to the Turkic-speaking Muslim countries and such regions of Russia as the Volga region, the North Caucasus and the Crimea, is observed from Turkey - the state which offered its "role model" for imitation from the Turkic republics of the Caucasus and Central Asia which were again created in the former Soviet Union. In the last decade of the 20th century when Islam was actively presented on the public agenda of the Post-Soviet republics, the idea of revival of Islamic values as spiritual support and basis of the life organization and daily life of Muslims which don't contradict democratic transformations of secular state won over the growing number of Islam adherents. To some extent Turkey's experience on "connection of Islam with
democracy," acquaintance to which for the Russian, Kazakh, Kyrgyz and Uzbek Muslims was more available after opening of external borders of the former USSR couldn't but contribute to the development of this discourse.
Along with growth of religiousness among Muslim part of the population of the Post-Soviet countries and increase in number of Islamic culture adherents who began to adhere to Sharia in their everyday life, certain forces tried to realize their own separatist projects on appeared interethnic contradictions in Muslim community. In several former countries of the Soviet Union there was observed a tendency of politicization of Islam, connection of Islamic factor with political radicalism and nationalism. The religious ideas which came after collapse of the Soviet ideological system and the atheistic principles to the territory of sovereign republics of Central Asia which could quickly fill emerging moral and spiritual vacuum were not often deprived of destructive maxims. In the early 1990s different missionaries joined in fight for influence on believers of Kazakhstan who were emissaries of extremist organizations. Benefiting from diplomatic relations established in 1992 between the republic and a number of Muslim states (Pakistan, Libya, Egypt), under the guise of pseudo-Islamic slogans they could build own "educational" activity, using for this purpose, including, restored mosques and madrasah on the territory of Kazakhstan. In the conditions of updating of a religious factor the government of the RK and authorities of Muslim religious organizations in accordance with the procedure established by law, including Muslim Spiritual Authority of Kazakhstan (MSAK), were forced to oppose solidary the activity of ideology's exponents of religious radicalism.
Particularities of religious identity of Kazakhstan citizens can't but be considered today at the institutional organization of Islamic education in the context of the state educational policy. Making agreement in 2001 between governments of the Arab Republic of Egypt and the RK which provided opening in Almaty of the Egyptian university of Islamic culture Nour-Mubarak
(in 2001 it was renamed as the Kazakh-Egyptian Islamic university "Nour") became one of important steps on regulation of affairs in this sphere. The university which obtained license and state accreditation of the Ministry of Education and Science of the RK provides training of qualified personnel of specialists in Islamic studies, scholars of the religion, teachers of Arabic, teachers for madrasah, staff of religious employees for mosques. Within the system of Islamic education of Kazakhstan at MSAK republican institute for training of imams (Astana) and also 9 madrasahs function. In 2016 the status of madrasah located in cities of Saryagash, Shymkent, Almaty, Aktyubinsk was enhanced to the level of "colleges," it was held modernization of curriculums and programs according to public standard. Adoption of the Development concept of religious (spiritual) education of Muslim Spiritual Authority of Kazakhstan till 2020 became the high-profile event defining a new stage in an institutionalization of Islamic education in the republic.
The new priorities arisen after the collapse of the USSR affected also educational policy of Kyrgyzstan. At the same time restructuring of educational system which was carried out since the beginning of the 1990th years in the RK allowed to join different types of educational activity as well some foreign centers which, acting as financial donors, weren't always ready to divide democratic values of the country where they were. In particular, in Bishkek and other settlements of Kyrgyzstan it became possible functioning of more than ten private schools opened at the expense of the Turkish educational association of Fethullah Guen. The development of modern Kyrgyzstan takes place, as in Kazakhstan, in accordance with the secular model of a democratic state with a predominantly Muslim population. According to the Kyrgyz leaders, it must be promoted by effective state regulation of religious sphere, stiffening the level of cooperation of public authorities and civil society, preeminently religious organizations and associations. Today in the republic they are mostly Islamic. From 2814 organizations registered in Kyrgyzstan there are
2422 religious ones, or 86% - are Muslim, 380 - Christian. In the RK there are registered about 70 Muslim centers, funds and associations practicing educational, public awareness, charity activity and construction of cult objects. Rapid growth of number of the last became possible owing to influence and financial support from Turkish, Pakistani, Arab, Iranian and other religious organizations and figures. This process led to emergence of new cult practices and to split of Muslim community in the country which can lead to uprising of contradictions and religious-based disputes in the future according to experts.
In the country it is implemented the Concept of state policy of the Kyrgyz Republic in religious sphere for 2014-2020. Special attention in it is paid to interaction of public authorities with Islamic organizations and associations and traditionally confessed by the people of Central Asia hanafite madhhab. The dissimilarity of the last from other madhhabs and currents of Islam is that owing to the toleration it doesn't oppose Islamic values to national traditions and customs. Another particularity of hanafite madhhab is called the ideological basis for development of partnership with the state. It allowed traditional Islam to coexist without obvious conflicts with the state during the Soviet period and today allows to develop effective relationship of secular Kyrgyzstan and religion for ensuring stability and development of democratic society.
In general, the state recognizes positive influence and contribution of religion to cultural, social and educational spheres, cooperates with religious institutes, at the same time building a system of severe restrictions directed against politicization of religion and destructive activity of religious movements. In this regard an important direction of prevention of religious radicalization, distribution of extremism in Kyrgyzstan and also counteractions to involvement of youth in ranks of banned terrorist organizations.
Observed tendencies in rapprochement of positions of the state, in the countries of Central Asia with the turco-Muslim population, in the spiritual and educational sphere with Islamic
religious organizations representing a Sunni branch of Islam traditional for this part of Eurasianism, it is coordinated with similar processes in Russia. Traditional religions of Russia for a long time have tried to obtain official inclusion of theology as cross-disciplinary area of knowledge in the system of not only actually religious, but also state education. The Ministry of Education and Science of the Russian Federation approved federal state educational standards of higher education on theology, both bachelor degree and magistracy levels. In 2016 it was appointed the Expert council of State Commission for Academic Degrees and Titles on theology among them there were experts in Islam. Heads of the highest Islamic educational institutions in the CIS countries can be guided by that their best graduates could pass PhD and doctoral defense on theological studies not only in Turkey, Egypt, Morocco subsequently, but also in Russia.
Author of the abstract - Valentina Schensnovich
2018.03.004. ZALINA SULTANAHMEDOVA. SPECIFIC CHARACTER OF ISLAMIC EXTREMISM // "Islamovedenie," Makhachkala, № 2, P. 37-54.
Keywords: extremism, fUndamentalism, radicalism, Islamic extremism, Wahhabism.
Zalina Sultanahmedova,
Senior Teacher,
Department of Philosophy and Social and Political Sciences, Daghestan State University
Zalina Sultanahmedova considers Islamic extremism as a destructive form of social radicalism. One of the most essential characteristic of extremism is the extremist ideology. The author allocates types of ideologies: political, legal, moral, philosophical, religious, esthetic. The interests of social groups are reflected in them. Most brightly it is reflected in political ideology.
