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the society, which upholds its rights and defends its interests. It is necessary to separate these two categories of the population, since representatives of one of them are interested in tension of the situation in the republic, while the representatives of the other category come forward as pathfinders in building civil society. As a result, due to numerous unsolved problems the protest's activity of the population in the republics of the North-Caucasian Federal District is growing.
"Fundamentalnye problemy prostranstvennogo razvitiya Uuga Rossii: Mezhdistsiplinarny sintez", R-na-Donu, 2010, p. 345-348.
Z. Amirova, A. Magomeddaev, political scientists (Makhachkala) THE POLITICAL ISLAM IN DAGESTAN: THE EXTERNAL INFLUENCE ROLE
In 1986 there were 27 mosques at the territory of Dagestan but as of January 1st 2003 according to data of Committee of Dagestan Government there are 1679 mosques with 2400 imams and muezzins, 16 Islamic institutions with 52 affiliates, 141 madrasah, 324 maktabs where 15630 students receive training. Among them there are 4300 persons in maktabs, 5400 - in madrasah and 5930 - in the institutions; there are more than 30000 of Sufis of nakshbandiiskogo, shaliziiskogo and kadiriiskogo tariqat. More than 150 thousands of the Dagestani made a hajj and umrah, about 120 students study in the foreign Islamic institutions. The hundreds of the young graduates of the foreign Islamic institutions have already returned in the republic.
During 90-ss one can observe a new upsurge in the activity of the extremist terrorist organizations and movements holding religious-ethnic position and achieving mainly their ideological and moral
principle triumph. Those trends and organizations were a source of radicalism and extremism which like extreme left revolutionaries try to assume the right to act as the single true exponent of the people interests and expectations. A factor of the external integration is also the important reason together with the other reasons of Islamism (a set of socio-economic and political prerequisites and terms and conditions). Because of the events in the Northern Caucasus one observed the support for the Islamists from the side, mainly, of the non-governmental religious-political organizations in some Arabian countries.
The Islam radicalization in the Northern Caucasus is associated in the national and foreign oriental political science with the beginning of 90-ss of XX century for the influence of the external factors (first of all, the radical Islamic organizations in the Moslem countries). To our mind one could observe the external influences in Dagestan in the second half of 80-ss; some experts name this data as the middle of 70-ss when the leader and founder of "Islamic jamaat", Mohammed Bagaudin, "had the access to some embassies of the Arabian countries where he had got literature being interested for him". The known candidate of the historical sciences, M. Roshin, pointed out correctly that the first center of the Northern-Caucasus Islamic fundamentalism emerged in Dagestan where it began spreading all over the whole region from. By the middle of 90-ss Dagestan was the ideological center of fundamentalism but Chechnya became a firing ground very quickly".
The wide-ranging financial external influence in Dagestan falls on 1989-1995. As the Dagestani expert of Islamism, Z.S. Arukhov, noted "the Islamist organizations based on religion appeared just during this period, the mosques were being built owing the foreign financial funds, the educational-propagandistic centers were opened in Makhachkala and Kizilyurt, one conducted media and publishing
operations, many foreign delegations and some functionaries came in the republic having familiarization, missionary and educational purposes" allowing the Arabian (and not only) Islamists to establish contacts with the leaders of the Dagestani Islamist structures, to share experience of the work and also to influence on the ideological-political orientation of the Dagestani Moslems as far as it goes.
On 13 May 1989 the Islamists from Kyrgyzstan, Turkmenistan, Kazakhstan and the republic of the Northern Caucasus held so-called rally of the Moslems "where they occupied the Religious board of Moslems of the Northern Caucasus. Later on they have shown their worth in the villages of Agvali of Tsumadinskogo, Erpeli of Buinakskogo, Kayakent of Kayakentskogo districts and in the town Khasavyurt. Just they initiated some unauthorized meetings of the church people at the central square of Makhachkala". At the beginning of 90-ss a mass and slightly-controlled outflow of the Dagestani youth abroad - to study in the Islamic institutions. The representatives themselves of the foreign Islamic organizations "chose" the school-leavers during that period.
In the middle of 90-ss the Dagestani Islamists announced "competition" among the students ("til'mizov" of the local madrasah. They were recommended by their teachers. The chosen school-leavers were sent to the Moslem institutions of Saudi Arabia, Tunis, Egypt, Malaysia and etc.
"Sometimes the Wahhabite madrasah took on a form of a paramilitary camp where the training was combined with a serious physical and military training following from that jihad inevitably takes on a form of the armed struggle", - A. Yarlykapov writes.
The Religious board of the Moslems of Dagestan tried in its turn to send "its school-leavers mainly in Syria and in Turkey.
Many imams of Dagestan and especially the representatives of the Religious board of the Moslems of Dagestan thought that the graduates of the Islamic institutions of Saudi Arabia, Qatar, Egypt and the other Moslem countries promote strengthening the Islamist position of Dagestan. R. Gainutdin, the leader of the Religious board of the Moslems of Dagestan held the same point of view. Some teachers-Dagestani of the Islamic institution named by Shafii treated the activity of the Arabian teachers with the great distrust but the leadership of the institute had to be patient with their presence because of the great financing from the charitable organizations where the teachers-Arabs were from.
"Geopolitika, gosudarstvennaya bezopastpost', mezhdunarodnye otnosheniya", S-Pb, 2010, p. 2-23.
Elmira Muratova,
candidate of political sciences
(V.I. Vernadsky Tavrichesky National University)
TEACHING ISLAM IN THE CRIMEA
The traditional education system of the Crimean Tatars consisted of two types of education institutions: the secondary (mektebs) and high (medreces) schools. It is hardly possible to reconstruct a complete and authentic picture of functioning of mektebs in the Crimea for several centuries of history of the Crimean khanate. Usually the mektebs were kept and financed by the Muslim communities. Not only representatives of the local Muslim clergy but also members of their families occupied the posts of teachers. As a rule, the wives and daughters of the mullahs were engaged in education of girls at school.
Teaching in the mektebs was allowed for both the Hadjis - the people, who had gone on a pilgrimage to the sacred Islamic places, and
