How Jadidism prevailed in the competition over the "old method"

Recently, the mufti of Tatarstan proposed in the Kazan madrasah "Muhammadiya" to take as a basis the curriculum developed by Tatar scientists and theologians of the early twentieth century. It is generally accepted that a century ago, Muslim education received a "second wind". The head of the Center for History and National Education of the Institute of History named after V.I. Sh. Marjani Marat Gibatdinov.

“Muslims spent time in useless madrasas for themselves”

The Tatars used the intensive construction of mosques and the opening of mektebs and madrasahs at the end of the 18th - beginning of the 19th centuries to revive the system of national education, independent of the official ideology. Subsequently, it will become the basis for the dissemination of new ideas about the modernization of the Tatar society.

Meanwhile, the education system acquired a traditionalist, protective character and was aimed at preserving and preserving Islamic identity, which led to the abstraction of education from the realities of life, dogmatism, the use of reproductive methods, the service role of “secular” subjects, and ignoring the native language in education. However, coping with the function of reproducing tradition and preserving identity, in terms of content, the system of national education was increasingly lagging behind the needs of the developing Tatar society.

Describing the situation at the beginning of the 19th century, the famous Tatar educator R. Fakhretdin noted: “Muslims spent time in useless madrasahs, where all the teachers’ classes consisted of digging in unnecessary comments and prefaces, wasting their lives studying the works of worthless authors.”

R. Fakhretdin noted: “Muslims spent time in useless madrasahs, where all the teachers’ classes consisted of digging in unnecessary comments and prefaces.” Photo archive.gov.tatarstan.ru

By the end of the 19th century, a gradual turning point was outlined in the cultural life of the Tatars, characterized by the desire for rapprochement with European culture and the reorganization of life in accordance with the needs of the new time. It was obvious that the Tatar education system lagged behind not only European, but also advanced Turkish educational institutions, which had already embarked on the path of modernization. The first attempts to change the situation are connected with the desire to adapt the traditional methods of teaching Tatar madrasahs (monazar - dispute, mozakara - conversation) to the requirements of the time.

The next step was the reform of the teaching system in Tatar madrasas based on the study and analysis of the best practices of Russian, European, American, Turkish teachers. Achievements of the foreign education system, new teaching methods and techniques were actively promoted in the Tatar periodical press and used in the development of new programs and textbooks for the madrasah.

New methods, new approaches

Many prominent representatives of the Tatar educational thought - Sh. Marjani, Kh. Faizkhanov, I. Gasprinsky, R. Fakhretdin and others - declared the need for a reform of national education. Back in the 19th century, the outstanding scientist, teacher and theologian Sh. and a madrasah of dogmatism and scholasticism, for the study of secular disciplines and the Russian language. Several projects were developed to reform the Tatar madrasahs and create a higher educational institution for the Tatars, but the ideas of reforming national education were most clearly manifested in the Jadid movement, which began with the struggle for the introduction of a new sound method of learning the language (usul jadid).

For the first time, I. Gasprinsky announced the need to introduce this teaching method in the newspaper Tardzhiman (Translator) published by him. Gasprinsky was not only a journalist, but also the first teacher in the entire Turkic-Tatar world, the founder of a new teaching method. In 1883, he opened an exemplary school in Bakhchisarai and compiled an alphabet using the sound method. He aimed to develop the enlightenment of all Muslims in Russia and even the entire Turkic world, which he wanted to unite with a common language. He also has a prominent place in the history of the development of education of the Volga Tatars. At the turn of the 19th and 20th centuries, the Jadid movement, largely initiated by his ideas, gained the greatest scope and played a large role in spreading secular education among the Tatars, penetrating the Tatar educational establishments ideas and methods of European pedagogy.

Message from the director of public schools of the Kazan province to the trustee of the Kazan educational district on the introduction of the sound method of teaching literacy in the madrasah and mekteb of Kazan on the conduct of teaching, including the book for reading Gasprinsky. June 18, 1898 Photo archive.gov.tatarstan.ru

Representatives of the Jadid movement considered it necessary to start the work of reform from school and from the alphabet. Subsequently, this trend gained great popularity and went far beyond the framework of school reform. The issue of school reform did not remain in the close circles of scientists and teachers: the reform concerned the very bottom of the people and was of keen interest to all sections of the population.

This caused opposition to the new method on the part of the Kadimists (supporters of preserving the old teaching system), which is explained by the deep rooting of the old methods and orders in the school and the minds of the clergy, in whose hands were the schools, where each textbook was considered indispensable, a kind of small Koran, and generally negative the attitude of the Tatar ulema (scientists) to any phenomenon that claims to transform life.

In fact, the first New Methodists were not freethinkers and destroyers of the old order. On the contrary, at the first stage, "they made it their main task to direct the development of religious education along a more correct path and were very cautious about secular sciences, accepting them only as a tool for a more thorough understanding of religion." Jadids considered the preservation of religious education an important factor in the spiritual and moral development of the people. A more moderate part of the Jadids believed that the new method was applicable only to mektebs (elementary schools), and in relation to the madrasah, they did not provide for any changes at the first stage.

Crash Course in Jadid

At the first stage, the basis of the Jadid reform was the sound method of teaching literacy (usul sautiya). It quickly and clearly showed its effectiveness compared to the old method. Instead of several years of learning to read in the old school, the Jadids managed to teach children to read in a few months. Such efficiency was surprising to the common people, who nicknamed the new schools "Machinal Mektep", comparing the speed of learning with production on a factory assembly line. This not only convinced society of the effectiveness of the new method and attracted, despite the efforts of the Qadimists, a large number of students to Jadid schools, but also logically led to a further expansion of the reform, extending it not only to literacy, but to the entire educational process.

The successful application of the sound method freed up study time, which led to the expansion of the curriculum through the study of secular subjects. New school responded to practical tasks: she taught how to read and write, gave elementary knowledge of arithmetic, geography, without undermining the religious mentality of the students at the same time. However, the reform of the national education system did not stop there. Changes in the programs of the mektebs necessitated the introduction of appropriate changes in teaching in the madrasah. Since the new graduates of the mektebs already had a different level of knowledge than the previous ones, the preservation of the old system of teaching in the madrasah lost all meaning.

In the famous Muhammadiya madrasah, teaching was divided into three departments: elementary (ibtidayya) - a preparatory class and 5 years of study, secondary (sanavia) - 6 years of study and higher (galiya) three years. Photo posredi.ru

Gradually in the madrasah were introduced group lessons by class, according to a more or less definite program and according to an established schedule, from the teaching of individual books they moved on to the study of subjects. The Jadid mektebs already had desks, albeit low ones, in front of which the students sat on the floor on their knees, and a blackboard. Here, for the first time, the study of the Tatar language and literature, history and geography, natural sciences is introduced. Among the secular disciplines studied in the madrasah were pedagogy, didactics, and methodology.

However, the Jadid mekteb was not a secular educational institution. It was a transitional type from medieval education to the school of modern times. Secular subjects were combined in it with religious education and upbringing. Nevertheless, in the madrasah, the transformations also affected religious disciplines. Education in Jadid madrasas was divided into several stages. So, in the famous Muhammadiya madrasah, teaching was divided into three departments: elementary (ibtidaya) - a preparatory class and 5 years of study, secondary (sanavia) - 6 years of study and higher (galiya) three years. From the 1912-1913 academic year, an advanced secondary (igdadiya) was added to the secondary department, which gave the right to teaching, which was equivalent to receiving a specialized secondary, teacher education. The volume and quality of knowledge obtained in the middle department of the new method madrasahs were sufficient for shakirds who had not yet graduated from the higher department of the madrassas to be able to teach in Tatar elementary educational institutions. As a rule, shakirds during the summer holidays themselves became teachers who taught children to read and write in rural schools.

Despite the fact that the Tatar national education system evolved largely spontaneously, did not have a single leading center, it was a single and integral phenomenon aimed at educating the people. The educational space of the Tatar people was not limited to the Kazan province. The Shakirds, who studied at the Jadid madrasahs of the Crimea, Kazan, and Orenburg, spread knowledge not only in the Volga and Ural regions, but also in Siberia, Kazakhstan, among the Turkic peoples of Central Asia and the Caucasus. By the end of the 19th - beginning of the 20th centuries, the system of national education of the Tatars was completely independent and independent of the state both financially and in terms of content. By the beginning of the 20th century, it became fully accessible to the public and wide-ranging, having won the competition with the Kadimist schools.

In general, in the pre-revolutionary period, the Tatar national education system experienced a period of its heyday and rapid growth, both qualitative and quantitative. However, the revolutionary events of 1917 radically changed the existing situation.

Students of the first pedagogical courses of teachers of Tatar elementary schools in the Kazan province. Summer 1917. Photo archive.gov.tatarstan.ru

In the first years after the establishment of Soviet power, despite great changes, some elements of the continuity of the old and the new were preserved in the national education system. Those areas of teaching that had begun in the previous period continued to develop. Most of the Tatar teachers and scientists were graduates of national schools and madrasahs. Many Mugallims continued their pedagogical activities in the system that was being created. Soviet school. The largest Tatar new method madrasahs were transformed by the authorities into higher and special pedagogical educational institutions and for some time continued their activities in a new status.

However, with the formation of the new Soviet school in the first decades of the 20th century, the Tatar national education system actually ceased to exist independently. Tatar schools and madrassahs (which were largely financed by private individuals and public donations) came under the decrees new government prohibiting the combination of secular and religious education. In 1917, primary, secondary, higher schools"spiritual department". The school that replaced them with teaching in the national language was completely state-owned. In the future, Tatar education continued to develop within the framework of a unified Soviet school system. The Tatar schools of the Soviet period were, rather, not national, but ordinary general education schools with teaching in the native language.

Marat Gibatdinov

R. Amirkhanov

This document, adopted by IV All-Russian Forum of Tatar Religious Figures, sets out the basic provisions of Islam and its teachings on issues of state-confessional relations and on a number of modern socially significant problems. The document also reveals the position of the Tatar Muslim clergy in the sphere of relations with the state and secular society. Its main subject is fundamental theological and social questions, as well as those aspects of the life of the state and society that were and remain relevant for the Tatar-Muslim community at the beginning of the 21st century and in the near future. The concept is intended to be a step towards the consolidation of the Tatar people on the basis of Islamic values.

I. Islam in the history of the Tatar people

Islam in the Volga region began to spread in the 7th-8th centuries as a result of many years of trade, economic and cultural relations with eastern countries. A new milestone in history begins in 922, after the visit of the diplomatic mission of the embassy from Baghdad, which officially recognized the Volga Bulgaria as part of the Muslim world.

Late 9th - early 10th centuries for the Volga Bulgaria became a period of formation not only of statehood, but also of the religious and legal system. The respectful attitude of the Hanafi madhhab towards alternative points of view and local customs contributed to the acceleration of the spread of Islam in a peaceful way.

In the Golden Horde, in the religious and legal sphere, the situation was similar to the Bulgar period. The task of the religious and political leadership of this state was to achieve order, peace and prosperity in the country. This is exactly what Islam provided, allowing different opinions, if they are not imposed by force. In the Golden Horde, this manifested itself in the attitude of Islam towards other religions and in relation to intra-Muslim differences. In the capital of the Golden Horde there lived scholars-theologians of different madhhabs - Hanafis, Shafiites, Malikis, as well as Sufis.

The next stage in the history of Islam began in the middle of the 14th century with the formation of independent Tatar khanates - Astrakhan, Kazan, Siberia, etc., in which the Hanafi madhhab was established as the official theological school. During the X - the first half of the XVI centuries. Islam in them developed not only in the context of abstract Muslim doctrines, but also within the framework of the socio-economic and political conditions that developed in these states.

In the second half of the 16th century, the Tatars lost their statehood, which disrupted the natural course of life of the Tatar society. The task of preserving the foundations of traditional society in these difficult years was undertaken by those structures that were firmly woven into the spiritual life of the people. The role of such a public institution as the rural community increased and it was she who performed the functions of a self-government body. Islam in the Tatar society in the XVI-XVIII centuries. provided stability. Without saving society from upheavals, it contributed to the preservation of elements of the social structure in it and the extension of cultural traditions. Religion in the Tatar society showed a high ability to survive, performing to a large extent the functions of social integration, a certain institution of "law and order". The surviving religious institutions ensured the unity and reconciliation of socially and politically heterogeneous elements and made possible the self-organization of the Tatar society.

However, in the second half of the XVIII century. it became clear that society in many respects needed the creation of additional socio-political and ideological institutions. Gradually, the Russian ruling circles, especially under Catherine II, realized that not taking into account the interests of the Tatar society, which functions mainly on the universalist ties of Islam, remains a serious source of instability within Russia. Therefore, it was necessary to develop more effective than Christianization mechanisms for involving the Tatar society in the Russian state system. In 1788, the Orenburg Mohammedan Spiritual Assembly was created. The Tatars used the intensive construction of mosques and the opening of mektebs and madrasahs at the end of the 18th - beginning of the 19th centuries to create an independent system of public education. Over time, it became a powerful intellectual base for disseminating new ideas and updating the social base of the national-cultural movement among the Tatars.

XVIII century outlined the turn of the Tatar society on the path modern development, but at the same time, public consciousness developed in close connection with traditional ideas and ideas. The social and religious thought of the late 18th and early 19th centuries reflected precisely this duality of social consciousness. It arose as a result of the interaction of two directions - an understanding of the need for radical ideological changes and the preservation of the strength of traditions. Under these conditions, new views, concepts and norms could be comprehended only through the prism of Islam in the images and concepts familiar to the people.

Jadidism, which determined one of the main trends in Tatar social thought in the second half of the 19th - early 20th centuries, arose as a reform of the system of religious education. Tatar society needed new system attitudes, in new value orientations. Jadid educational institutions made great efforts to build bridges between modern (including secular) knowledge and Muslim culture, to introduce modern sciences into the system of Muslim knowledge. This meant the introduction of elements of a secular model of worldview based on the principles of rationality, universality and objectivity. Supporters of the old method (Kadimists) saw Jadidism as a threat to Muslim culture and worldview. The theoretical basis of Kadimism was the idea that the foundation of society is a naturally formed integrity that has an organic character. The most important element of Kadimism is also the thesis about the need to preserve traditions, which are the wisdom of the ancestors, the denial of which can lead to the disappearance of the Tatars as an ethno-confessional community.

Until the beginning of the 20th century, Islam remained the most important element of the worldview and determined not only the moral and ethical, but also the socio-political ideas of a significant part of the population. On the one hand, the polarization of political forces in society is increasing, especially after the Russian revolution of 1905-1907, on the other hand, turning to the mass consciousness, these political forces took into account the Islamic factor.

The coming to power of the Bolsheviks in 1917 did not immediately introduce fundamental changes in the socio-political life of the region. The hopes for the preservation and revival of the national culture and traditional way of life, the Tatar intelligentsia pinned on the Spiritual Administration, created as the only body of a spiritual and religious nature in 1917 by the Muslims themselves. Great importance in the 1920s, it was devoted to the problems of religious education and the mass media. Indeed, until the end of the 1920s. there were certain conditions for their preservation.

But the general line of the Bolshevik Party on the atheization of the population developed in the direction of tightening the measures taken, which contributed to the displacement of religious associations from the sphere of public life and established many restrictions. Recognition by the authorities of excesses in the ongoing religious policy did not hold back the wave of legally formalized anti-religious actions, which reached their peak by the mid-1930s.

Believers began to lose contact with the religious organization and the official religious ideology. A few mosques preserved religious rituals, introducing the religious worldview to a minimal extent. Islam moved to the everyday and ceremonial level, but it was this sphere that turned out to be practically inaccessible to the official ideology. Under the conditions of the elimination of the system of religious education, the limited number of operating mosques, the official religious structure could not fully meet the needs of believers. If in 1917 there were 1152 mosques in the Kazan province, then in 1952 the number of registered mosques throughout the country decreased to 351, and by the beginning of 1965 - to 305. Therefore, the spontaneous formation of the institution of unofficial clergy (unofficial mullahs) who know the Koran and are able to perform necessary cult rituals, is understandable. Lacking elementary theological training, these mullahs, however, retained the positions of Islam at the everyday and ritual level.

It was largely thanks to them that the Muslim faith was preserved during these years. True, the enviable stability of Islam as a form of social consciousness, its ability to adapt to changing social and political conditions also played its role.

Today, serious processes are taking place within the Ummah of Russia, requiring answers to fundamental questions related to the prospect of an Islamic revival. The Muslim community has entered a very important stage in its development. It has taken shape organizationally and structurally, but has not yet been determined in terms of theological guidelines and basic principles of its functioning. The special significance of the new stage lies in the fact that today it is necessary to apply great intellectual efforts in order to clearly identify the necessary guidelines for the Islamic revival.

II. Theological landmarks of the Tatar people

I. The vast majority of Tatars profess Islam, which has preserved its purity in the bosom of the Sunni direction, known as Ahl al-Sunnah wal-Jamaa (Followers of the Sunnah and the consent of the community). This term refers to the majority (according to some estimates, more than 90% of the Muslims of the world) of the ummah, who have chosen as their guide in the worldview the Sunnah (tradition) of our blessed Prophet Muhammad (saw), the tradition of his companions (sahaba) and their successors (tabiyin ). Ahl as-sunnah wal-jamaa are followers of the traditional i.e. Sunni Islam or four Sunni madhhabs (Hanafis, Malikis, Shafiites, Hanbalis) in matters of practice and two Sunni sects (Maturidites and Ashharites) in matters of faith. In Russia, the Hanafi (Turkic peoples, Circassians, Kabardians, Circassians, Ossetians) and Shafi'i (Dagestan peoples, Chechens, Ingush) madhhabs became widespread.

Islam mainly penetrated into the region of residence of the ancestors of modern Tatars through Central Asia and Khorezm. Therefore, the Islamic traditions and teachings of the theological schools of this region (Hanafism, Maturidism, Naqshbandiyya and Yasawiyya Sufism) gradually spread in the Middle Volga and the Urals. Since then, the Hanafi madhhab has become the basis of the religious tradition of the Tatars. The founder of the madhhab, al-Imam al-A'zam Abu-Hanifa Nu'man ibn Thabit (d. 150 AH), belonged to the generation of Tabi'ins and was the first Islamic scholar who systematized Islamic law (fiqh). In his History, al-Khatib al-Baghdadi relates that a disciple of Imam ash-Shafi'i al-Rabi' said: "I heard ash-Shafi'i say: 'As far as fiqh is concerned, all people need in Abu Hanif, for he was one of those who were assisted in comprehending fiqh.

II. Islam of the Hanafi persuasion and the fact of the official adoption of Islam made the ancestors of the Tatars a single people, the concept of "Muslim" became the basis of their self-consciousness and identity. Historically, most of the Hanafis, including the Tatars, follow the Maturidi school of Sunni theology. Imam Abu-Mansur Muhammad ibn Muhammad al-Maturidi (d. 333 AH), a descendant of a companion of Abu Ayyub al-Ansari of Samarkand, like another Sunni Imam al-Ash'ari, a descendant of a companion of Abu Musa al-Ash 'aris from Basra are known as active defenders of the Sunni creed. Imam al-Maturidi formulated and systematized the provisions of the Islamic dogma, at one time established in general view Imam Abu Hanifa. The creed formulated by Imam al-Maturidi is based on the Holy Quran and the Sunnah of our blessed Prophet Muhammad (peace and blessings be upon him). Maturidis and Ashharites profess the same beliefs in the main issues of faith, their differences are formal or relate to private issues of faith. The Maturidites, like the Ash'arites, are convinced that the great imams of Ahl al-Sunnah wal-Jamaa, such as Abu Hanifa, Malik, ash-Shafi'i, Ibn Hanbal, at-Tahawi, al-Ashari, al-Maturidi and others, had the same creed in basic matters of faith (aqida), so all who follow these imams in creed are adherents of Ahl al-Sunnah wal-Jamaa.

Modern Muslim Tatars, despite years of persecution of religion and then the spread of the so-called. "pure" Islam, continue to be maturidites and understand that their ancestors were on the right path from the point of view of Sunni Islam, consciously chose Hanafism and maturidism.

The great Tatar scholar Shigabutdin Marjani said: “... al-Maturidi, one of the main Hanafis of Maverannahr, the most prominent imam of his time, followed the traditions of pious ancestors from among the companions and followers of the Prophet and expounded the doctrine of Imam Abu Hanifa and his early followers, explaining it at length, interpreting, proving and confirming. One of the Sunni Muslims who refuses to follow the Sunni Imams and does not recognize their followers as devout Muslims shows arrogance and hostility towards the beliefs of the Sahaba, Tabiyin and Imams of the righteous predecessors (Salaf).

III. Although the issues of fiqh are not the main ones in Sharia, today for Tatar Muslims the issue of following the practice of the Hanafi madhhab is acute. Cases of attacks on Muslims who perform rituals according to the Hanafi sense have become more frequent by people ignorant in matters of religion, while for the Sunni scholars of Islam, the orthodoxy of the Hanafi madhhab, which expresses the truths of the Holy Quran and Sunnah, is obvious.

Due to its development and wide practice, the Hanafi madhhab has many advantages and merits. It originated in a multi-confessional society, its legal norms most fully correspond to the Russian legal and cultural space. Imam Abu Hanifa lived earlier than the other three imams, the founders of madhhabs, that is, he was closer to a pure source of knowledge about Islam. The idea of ​​peace lies at the basis of the external relations of Hanafism. A holy war, according to the Hanafi, cannot have the goal of fighting disbelief, but is permissible only as a response to external aggression. The Hanafi madhhab forbids going to jihad without the permission of the parents. The criminal law of the madhhab prescribes the same punishment for both Muslims and non-Muslims who commit murder. Distinctive features of the Hanafi madhhab are a subtle analysis and a comprehensive study of the Sunnah. As sources of law, the Hanafi madhhab, giving unconditional priority to the Koran, Sunnah, ijma, qiyas, etc., takes into account the customs and foundations of society.

Representatives of other persuasions in matters of faith are also recognized by the Hanafis as Muslims, but they do not consider them adherents of Ahl as-Sunna wal-Jamaa, while proceeding from the fact that people cannot be condemned for their beliefs, as long as these beliefs do not harm society and do not threaten its existence.

IV. One of the key concepts for the Hanafis is the idea that the question of the faith of the "great sinners" should be postponed to the Court of the Almighty and at the same time hope for His mercy in relation to them. The theological substantiation of the concept of suspension of judgments about the great sinners and the inconsistency of the accusation of unbelief (takfira) of the “great sinners” lies in the distinction between the concepts of “faith” and “deed”. And because of this, the fact of sin as such could not be considered a basis for recognizing a person as an unbeliever, which in turn, according to the laws of that time, guaranteed a person his inviolability.

Abu Hanifa did not jump to conclusions about the unbelief of a man whose statements were inconsistent with the generally known truths of Islam. Moreover, he believed that even if a person calls himself an unbeliever, this does not mean that it really is so.

At the same time, Abu Hanifa did not deny the relationship between faith and action. “For me, for a minor sinner,” he taught, “there are more hopes [for salvation] than for a great sinner. And you can compare this with two husbands. One of them ended up in the sea, the other in a small river. For both I'm afraid they'll drown; I hope that both of them will be saved in proportion to their deeds. It is important to point out the recognition of such a relationship by Abu Hanifa, firstly, to distinguish him from the extreme Murjiites, who believed that a sinful act does not harm the spirituality of a person, and therefore rejected by the majority of Muslims, and, secondly, to emphasize: Abu Hanifa - this truly great ascetic of piety - did not justify sin, but only believed that on the basis of it one could not accuse a person of unbelief, because such an assumption ultimately gives rise to an endless series of mutual attacks leading to bloodshed.

The principle of suspending judgment about great sinners is inseparably echoed by the basic definition of faith in Islamic dogma, which is only “verbal recognition and inner conviction” (ikrar bi-l-lisan wa tasdiq bi-l-qalb). The main thing in this two-part definition is not what it says, but what is not there - the “proper deed” (amal bi-l-arkan), which was included in the concept of faith by the Kharijites, who are considered the ideological predecessors of the Wahhabis. The recognition of "due deed" as a synonym for faith, in the end, justified in their eyes takfir ("accusation of unbelief") and the murder of any opponent they did not like. The logic here is simple: everyone can be recognized as the absence of a “proper deed”, because everyone is sinful, and, therefore, everyone can be recognized as unfaithful. The Azrakites (a branch of the Kharijites) recognized as infidels, to be killed, even their own supporters, who, in their opinion, did not participate too zealously in jihad. There is no proper jihad, there is no proper deed. If there is no proper deed, then there is no faith. It is this logic that guides the bandits who hide behind the ideas of Islam and commit murders and terrorist attacks. It is no coincidence that even today a real struggle is being waged around this seemingly simplest definition of faith. So, in the old editions of "Muallim as-sani" you will find a two-part, Hanafi, definition of faith, and in new ones - already a three-part, i.e. already with the addition of "amal bi-l-lasso".

Abu Hanifa struggled all his life for a two-pronged definition of faith. On this issue, he was more strict and principled than the founders of other madhhabs, who believed that “proper deed” can be included in the definition of faith, however, implying that it is not a sign of its presence, but evidence of its perfection.

Abu Hanifa's consistent call to abandon judgments about the inner world of a person, the truth of his faith and leave such questions to the Court of the Almighty was aimed at harmonizing relations within the Muslim community. Modern Muslim theologians can go even further if they find the application of the concept of the teachings of Abu Hanif not only in order to root out the Kharijite practice of takfir (accusations of unbelief) from Muslim life, but also in building relationships with representatives of other faiths.

Islam has its own centuries-old tradition of religious tolerance, which, unlike the tradition of the West with its Middle Ages and inter-religious wars, has a more ancient history. The advantage of the concept of the teachings of Abu Hanifa in comparison with Western ideas of interfaith dialogue is that it does not provide for the revision and revision of one's dogma and allows one to keep one's religion in its original form and at the same time build good neighborly relations with followers of other religions and worldviews.

Therefore, in order to avoid misunderstandings, misunderstandings and confusion among the Muslim Tatars, it is necessary to adhere to the Hanafi madhhab. At the same time, proceed from the fact that following one madhhab in matters of rituals will contribute to the rallying of the Muslim Tatars and symbolize their unity. It is precisely on the basis of the principle of Abu Hanifa to follow not the letter, but the spirit of the law, that it is necessary to relate to the provisions formulated more than 1000 years ago, evaluating them in the conditions of modern reality. Strict and strict adherence to the Imam is required only in matters that have categorical clear arguments from the Koran, Sunnah, or ijma (consensus of scientists).

V. Pre-Islamic traditions that do not contradict the Sharia, performed among the Tatars after the adoption of Islam, according to the Hanafi madhhab, are allowed as belonging to the category of customary law (goref-gadat). Traditions and customs that do not contradict religion and reason are correct in Shariah and approved. The Qur'an itself confirms this source of law: "And their maintenance and clothes are on their father, according to custom (ma'ruf)" (2:233), "And whoever is poor, let him spend according to custom (ma'ruf)" (4:6) . Muslim rites and certain religious deeds based on the Sharia cannot be an innovation in religion (bidhat).

Therefore, from the point of view of wisdom in dagwat, it is not permissible to call innovations and prohibit Muslims from celebrating Mawlid - the birth of the Prophet (s.a.w.), ragaiba - the evening of the marriage of his parents - Abdullah and Amina, reading certain verses and dua (dog) for the dead the soul and forgiveness of the deceased, wearing khirz (beti), using a rosary, holding Koranic Majlis (ashlar), commemoration on certain days, visiting (ziyarat) the graves of “saints” (avliya), etc. rituals. It is believed that during such holidays, Allah shows special favor to his slaves. Muslims at this time remember the mercy that God showed people by sending the Prophet Muhammad (pbuh).

VI. Today, many Muslim Tatars have difficulty understanding some theological issues, mainly related to practical issues religion. Many consider it acceptable to use fatwas of foreign ulema who do not know the realities of our reality. Only their theologians, who are well acquainted with local conditions, are able to derive suitable Sharia solutions. It is for this reason that today it is necessary to focus on the Ulema Councils under the Spiritual Administrations of Muslims working within the framework of the Hanafi madhhab. Our scholars, using the works of foreign Islamic authorities, recognized among the Sunnis, must respond in a timely manner to the needs of the ummah, answer topical questions in the field of Sharia.

VII. It is also important for Muslim Tatars to revive their spiritual practice, the teachings of Islam about morality (ihsan), which harmoniously complemented faith (iman) and the ritual side (Islam). Sufism (tasavvuf) and its traditions came to the Tatar lands simultaneously with the spread of Islam, mainly from Central Asia. Therefore, among the Tatars, the tarikats of yasaviyya, kubraviyya were widespread. In the XIX - early XX centuries. The most widespread was the Naqshbandiyya tariqa, named after the Bukhara righteous man Bahaaddin Naqshband, who was also a Hanafi according to the madhhab. Muhammad Zakir Kamali and Zainulla Rasuli were prominent scholars of this tariqat.

Sufism in Islam reflects, first of all, the moral side through an appeal to inner world believer, to his emotional experiences, to contemplation. Morality in Islam is a life program that gives rise to a magnificent example of an impeccable, educated, intelligent, affable and friendly person with a good heart, who cares for the welfare of all mankind and works to revive the earth through religion.

III. Islam and nations

I. The Qur'an clearly shows the common origin of all people: “O people! Verily, We created you male and female and made you peoples and tribes so that you might know each other. Indeed, the most pious among you in the sight of Allah is the one who fears God the most” (49:13). Therefore, in Islam there is no statement about the exclusivity of someone only by origin or by gender. Our blessed Prophet Muhammad (peace be upon him) said: “Does an Arab have an advantage over a non-Arab? Does a non-Arab have an advantage over an Arab? Or is the black before the white, and vice versa? Excellence lies only in piety and piety!” Thus, in Islam, spiritual intimacy comes first, and not the belonging of people to any kind and tribe. That is why the term ummah - "community" is often mentioned in the Qur'an. “Indeed, your community is one community” (21:92). This appeal implies that all Muslims are a single community, united by faith in Allah.

As for the followers of other religions and non-believers, they belong to other communities. “If your Lord had willed, He would have created people as a community professing the same faith. But they remain different, except for those on whom your Lord has mercy" (11:118-119). And each community, in turn, “has its own messenger. When this messenger comes to them on the Day of Resurrection, their affairs will be resolved in justice and there will be no offense in them ”(10:47).

II. The principle on which the Islamic approach to the nation and the national question is based is the concept of divine predestination and the position that everything created by Allah and nature and people cannot be changed by human efforts. Guided by these provisions, Muslim theologians consider the unification of people into tribes and nationalities within a religious community as eternal and unchanging.

Thus, Islam protects the ethnic identity and diversity that exists within the limits of Islamic, Sharia norms. The Almighty tells us that He created us "peoples and tribes" so that we "know one another." From the Sunnah of our blessed Prophet (s.a.v.) and the Medina constitution drawn up by him, we see that the first generation of Muslims living in Medina were, of course, a single nation (community). But in this community, each clan and tribe retained its natural isolation and originality, which did not conflict with the unity of the nation. There is no doubt that the Prophet Muhammad (peace and blessings of Allah be upon him), who possessed great authority, could have created from his followers a homogeneous community of brothers only in spirit, rejecting blood ties. However, this did not happen. When the Muhajirs moved to Medina, the ardor of faith was so strong that they began to bequeath their property not to their relatives by blood, but to the Ansar - brothers in spirit. than the believers and the Muhajirs” (33:6), and thus protected the consanguineous solidarity of the believers. Many other verses of the Qur'an also instruct the believers to keep these bonds, and those who break them against faith are considered sinners. Allah's attitude to the significance of the "peoples and tribes" created by him is already evident from the fact that He calls differences in language and skin color "His signs for us" (see: 30:22).

III. The Muslim states of the ancestors of the Tatars were at a considerable distance from the centers of Islamic civilization. Therefore, the ethnic consciousness of the Tatars was formed much earlier than in the countries of the classical East. At the beginning of the 20th century, in the Tatar society, national ideas quickly united with Islam, contributed to strengthening the position of religion and at the same time strengthened the immunity of the national culture. Most representatives of the Tatar intelligentsia proceeded from the fact that Islam is an integral part of the national culture, the moral and ethical basis of society, the creative power of the people, its spiritual energy.

IV. One of the sayings of our Prophet Muhammad (s.a.w.) says: “Love for the motherland is a manifestation of faith” (As-Sahavi. Al-maqasid al-husna). Russia is the homeland for Muslim Tatars. This is a state, in the formation and protection of which our ancestors took an active part. Today, it is very important to understand and realize that every Muslim living in Russia has ample opportunities for self-realization, since the state is interested in building a full-fledged confessional policy, including in relation to Islam.

Muslim Tatars have been living side by side with other peoples and religions for centuries. This, on the one hand, enriches them, and on the other hand, stimulates them to develop and be successful. This also shows the competitive advantage of our people over many other Muslim nations. Being at the crossroads of cultures and civilizations and actively participating in development National economy Russia, create the prerequisites for the Tatars to become one of the foremost Muslim peoples.

IV. Islam and questions of power

I. Theological foundations of the doctrine of Islam. An important feature of the doctrine of Islam is the openness to the socio-economic changes that accompany development. human society. The Holy Qur'an and the Sunnah do not stipulate once and for all a single form of political government, leaving decisions on such issues to the discretion of the public in accordance with the conditions of the time.

The divine wisdom of Islamic teaching lies in the fact that the Koran does not provide detailed regulation of the political life of the Muslim community. There are no provisions in the Holy Book of Muslims about what the form of government in society should be - monarchical or republican, despotic or democratic; how the branches of power should be related to each other - spiritual and secular, as well as legislative, executive and judicial; in what way power should be established - through the election of a ruler, by appointing him by a previous ruler, or by transferring power to him by inheritance; etc. In fact, the Qur'an gives us only a few basic principles on the basis of which the issue of power in society should be decided:

• “O believers, obey God, the Messenger, and the people of command.” (4:59) From this verse follows the principle of obedience to "people of command" (ulu al-amr), which in Islamic thought means "holders of power", "officials";
• “By the grace of God, you are gentle with them; if you were rude or hard-hearted, they would certainly reject you; so forgive them; pray to God for them and consult with them about matters (amr)" (3:159). With this verse, another verse correlates in meaning, which is preached to those “who heeded [the commandments] of the Lord, pray, and whose affairs are [decided] by council between them” (42:38). From these verses follows the principle of consultation-shura of the ruler with his subjects. Regardless of the form of government, the authorities must "consult" with the people, reflect in their policy their needs and interests. At the same time, the key is not the formal existence of such institutions, but the real filling of the ongoing policy with the interests of the people;
• “Verily God commands you to judge according to [all] justice, if you are called to judge” (4:58). This verse articulates the idea of ​​justice (‘adl).

These principles, which today can be interpreted as forms of realization of the idea of ​​democracy and equality, form the basis of the Koranic (Islamic) political theory. It is obvious that these basic values ​​are universal in nature.

The Quranic principles of resolving the issue of power are also reflected in the prophetic Sunnah, although it also leaves a wide scope for the Muslim community to choose. Following the Qur'an, the Sunnah affirms the principle of obedience to those in power. As our blessed Prophet (s.a.w.) taught, “it is the duty of a Muslim to obey and obey – in what he likes or dislikes”; “if someone does not like something in the [decisions] of the emir, let him be patient”; "obey and obey, even if a black slave is placed over you."

At the same time, the Sunnah stipulates: “There is no obedience in disobedience to God; obey [permissible only] in good!”. Subsequently, this saying of the Prophet (s.a.w.) grew into one of the fundamental principles of Shariah: “There is no obedience to the creature in disobedience to the Creator” (la ta‘a li mahluk fi ma‘syyat al-Khaliq).

The responsibility of the ruler to his subjects was expressed by the blessed Prophet (peace be upon him) in the following words: “Each of you is a shepherd, and each of you is responsible for the flock…”.

II. secular and spiritual. The most important task of the modern theological thought of Islam is to comprehend the phenomenon of a secular state from the point of view of the Muslim tradition. In this regard, there are also many views in the Muslim community. So, there is an opinion that Allah gives the rulers the power. Supporters of this point of view refer to the verse, which in their interpretation reads as follows: “Say: “O God, the Holder of Power (malik al-mulk)! You give power to whom You will, and You take away power from whom You will…” (3:26). These Koranic words are consonant with another verse, which says: “God will grant power (mulk) to whom He wills” (2:247). Similar Qur'anic statements concern the concept of hukm ("judging", "decision-making", "government"), which belongs to God (6:62; 28:70, 88; 40:12) and only to Him (6:57; 12:40 , 67).

The Holy Quran separates religion and politics. The precedent for this is the coexistence of spiritual authority, represented by the prophet Samuel, and secular authority, personified by King Saul (see: 2:246-251).

The Blessed Prophet (peace and blessings be upon him) clearly distinguished between the spiritual and secular realms. At the same time, he considered himself an authority only in the first. According to hadith, the Prophet (s.a.w.) once pointed out to the people of Medina that there was no need to pollinate palm trees, as they used to do before his arrival. Following his opinion, the people of Medina found that the next year the harvest turned out to be extremely meager. Having learned about this, Our blessed Prophet (peace and blessings be upon him) said: “I am only a mere mortal (bashar). If I command anything regarding religion (din), then heed my words; and if I command something at my own discretion, then I am only a man "or, according to another version of the hadith:" If it concerns earthly life (dunya), then it is up to you, and if it concerns religion, then it is up to me. Then he uttered his famous words: "You are better initiated in the affairs of earthly life."
It follows from the Sunnah that our blessed Prophet (peace be upon him) also considered political issues as the secular side of the life of the first community. In these matters, he very often held advice (shura) with Muslims, following the command of the Almighty: "Consult with them about their deeds." The very fact of turning to ordinary Muslims for advice in this area testifies to the secular nature of political life - after all, the blessed Prophet (peace and blessings be upon him) would not decide spiritual, religious issues with advice-shura.

The Prophet (S.A.V.) also included legal proceedings in the sphere of the “secular”. Only with such a correlation can one understand his words: “After all, I am a mere mortal (bashar). You come to me with your claims. And it happens that one of you is more eloquent in arguments, and I will decide in his favor according to what I heard from him. So know: to whom I will award what rightfully belongs to another Muslim, then this is from the flames of Hell, and let him [think] accept it or leave it.

III. A secular state must be distinguished from an atheistic state that denies religion in principle. Secularism should be described through a position that brings personal choice in matters of faith to the sphere of private life. Thanks to this, the secular state can cooperate with various religious communities and provide assistance to believers.

For a multinational and multi-confessional Russia, a secular state is the most optimal form of social organization, because it allows representatives of different religions and worldviews to be equal in their rights and opportunities. Today, for the first time in the history of their country, Muslims live free and on an equal footing with representatives of other faiths and can safely assert that the secular nature Russian state, without a doubt, is a reliable basis for the unity of the Russian peoples, whom the Lord has gathered in different ways under the roof of a single Home - Russia.

A secular state is not a country of disbelief (kufr), not a “territory of war” (dar al-harb), but a territory of equal opportunities for everyone, including Muslims.

Over the course of centuries, sometimes by trial and error, for which our ancestors often paid with blood, the Russian peoples have learned and continue to learn to live together and realize their common responsibility to future generations. The secular nature of the public space makes this joint life fair and maximally comfortable for all citizens of our Motherland.

IV. spiritual power. Recognizing a secular state, Islam to a greater extent considers the problems of spiritual power, which is most directly related to the inner life of the Muslim Ummah, the ways of its self-organization.
A deeper understanding requires the thesis of medieval Muslim theologians, according to which a representative of the Quraish clan should be elected as the head of the Muslims. A literalist understanding of this principle will doom the Muslims of Russia to the impossibility of finding a spiritual leader. Formally, this principle is based on some hadiths. However, in fact, the emphasis on the need to elect a representative of the Quraysh clan as the head of the Muslims was made by the first generations of Muslims in specific historical conditions as a result of the existing political situation.

With the death of the Prophet (s.a.w.), several approaches to solving the issue of power were formulated in the Islamic ummah. The most notable of them were the Kharijites and Shiites. Shiism insisted on the transfer of power by inheritance, its preservation in the "family of the Prophet." The Kharijites, on the contrary, proclaimed that everyone can become the head of the Muslim community. The Sunni majority, however, took a middle position between these two extreme positions: the caliph should be elected, but not among all, but among the family of the Prophet (s.a.w.), which includes a larger circle of people than the "family of the Prophet."

At the same time, the idea of ​​middleness concerns not only the question of the method of legitimizing the Muslim leader, but also his powers and status in general. In all these aspects, the Sunni position is in the middle. The leader of the Russian Muslims must be determined on the basis of this principle.

In Russia, these issues are resolved within the framework of those institutions that take into account the specific conditions for the existence of Islam within the framework of a multi-confessional society and a secular state.

The leaders of the Russian Muslims are the heads of the institutions of the Spiritual Boards of Muslims. The prototype of this institution was the Orenburg Mohammedan Spiritual Assembly, which was established in 1788, later - the Spiritual Administration of Muslims, which exists to this day.

This structure should be regarded as the implementation of the principles of the spiritual power of Muslims in specific Russian conditions. The Institute of Spiritual Administration, which is a consequence of the will of the Muslims themselves and a way of their self-organization, has become the internal, sacred body of Islam in Russia. And its head, the mufti, is the spiritual leader of the national ummah, who is, first of all, the organizer of the spiritual life of believers, who has the appropriate theological education.

V. Attitude to the problem of war and peace. Tolerance.

I. The problem of war and peace in Islam is connected with understanding the concept of "jihad". Jihad means diligence. On the one hand, it is a struggle with personal base passions, and on the other, it is a fair struggle. In Islam, great jihad (zeal in faith) involves a person's struggle with his base passions, instincts, overcoming these passions, cleansing himself of all shortcomings and negative traits, freeing himself from envy and hatred of others. A small jihad is a fair fight for faith.

II. The small jihad assumes only repelling an attack. The verses of the Qur'an on this matter are clear and understandable. Allah has allowed Muslims to fight against enemies who attack them. “Those who are attacked are allowed to fight” (22:39). “Fight in the way of Allah with those who fight against you, but do not transgress (the permitted limits). Verily, Allah does not like the aggressive” (2:190). This indicates that Islam, although it allows fighting in order to defend itself, does not allow to cross the permitted boundaries and commit aggression. “If anyone transgresses the prohibitions against you, then you also transgress against him, just as he transgressed against you” (2:194). Hatred of aggression and bloodshed is the fundamental position of Islam.

III. Islam calls for a peaceful existence with all people and the establishment of good relations with them. There are many verses in the Qur'an that encourage Muslims to build relationships on the basis of justice, friendliness and beneficence. “Allah does not forbid you to show friendliness and justice to those who did not fight you because of faith and did not drive you out of your dwellings, for Allah loves the just” (60: 8).

Islam calls for justice and peace, protects the freedom and honor of man. Our Prophet (s.a.w.) said about his mission: “I was sent to do noble, moral deeds” (Bukhari). Islam gave man the right to free choice even in matters of religion: “Whoever wants, let him believe, and whoever does not want, let him not believe” (18:29).

IV. Islam forbids aggression against others in any form and to any degree, considers that aggression against one member of society is equal to aggression against all mankind: “If someone kills a person, then this is equivalent to killing all people. And the one who preserves this soul, he, as it were, saves all people from death and deserves a great reward from Allah ”(5:32).

V. Islam requires Muslims to be virtuous and fair towards followers of other religions, to respect their rights, traditions and culture. The Qur'an says: "There is no compulsion in religion" (2:256). This means a ban on forcible coercion both to the adoption of Islam, and to the adoption of any other religion. The Qur'an emphasizes a certain commonality with the followers of monotheistic religions - "People of the Book": "Undoubtedly, you will be convinced that those who say: Truly we are Christians are the most friendly to those who believe" (5:82). Islam teaches to treat each other with tolerance and accept the fact that there are differences between people. But man has superiority not because of his origin, but because of his behavior. “Of His signs is the creation of the heavens and the earth, the difference of your languages ​​and colors. Verily, in this is a sign for those who know!” (30:22). In his farewell sermon, the Prophet (peace be upon him) said: “You know that every Muslim is a brother to another Muslim. No one has superiority over another except in piety and good deeds.”

VI. It is the duty of Muslims to convey the message of Islam in a clear way, but not to use any coercion or show intolerance. If non-Muslims do not accept the message brought to them, then they should be treated with kindness and gentleness, leaving judgment on them to Allah. Abu Hurairah relates: “The Messenger of Allah (peace and blessings of Allah be upon him) used to say: “Whoever believes in Allah and the Last Day must either speak good words or remain silent; whoever believes in Allah and the Last Day should treat his neighbor with kindness; whoever believes in Allah and the Last Day should show hospitality.” (Muslim)

VII. Tolerance means the ability to accept the fact that people hold different ideas, beliefs, values ​​and customs. It does not mean agreement with those whose views differ from those of Muslims, but only the recognition of their right to disagree with us. It is tolerance that is the basis of respect for human rights and the rule of law. The Qur'an recalls: “For every nation We have arranged a ritual of worship, which they worship. Let them not argue with you over this matter. Call to your Lord, for you are on the straight path! And if they argue with you, then say: “Allah knows best what you are doing! Allah will judge between you on the Day of Resurrection in that in which you often disagreed" (22:67-69).

VI. Economy and the Muslim community.

I. Muslims follow the orders of Allah in Everyday life- at home, in business. Islam defines the permitted boundaries within which a Muslim society must be built. These principles are the inadmissibility of violating individual freedoms, the preservation of family ties and the enhancement of social solidarity, reliance on moral values, etc. Economic relations in Islam are directly related to one of the strategic goals of Sharia - the protection of property, and are indirectly related to the remaining four: the protection of religion, life , offspring and knowledge. Economic activities prohibited by Islam include speculation, usury, dumping, deceit, espionage, coercion to a deal, waste, corruption, production, sale, provision of services related to goods, services and actions prohibited by Shariah: pork, meat of domestic animals, slaughtered not according to the rules of Sharia, alcoholic beverages, tobacco products, drugs, prostitution and pornographic products, gambling, all other types of transactions that are harmful to society.

II. Among the actions, conditions and qualities necessary for the implementation of economic activities, built according to Islam is honesty. One of the most important principles of the Islamic economy is the freedom to conclude contracts and respect for contractual relations, since almost all transactions are based on a contractual legal basis.

According to Islamic doctrine, the basis for obtaining material resources (including money) is labor. Work in the concept of Islam is an inseparable part of religion. He who honestly earns his living deserves the highest praise. A person will feel the results of his work not only in this life, but also in the next life, and none of his deeds will be hidden from Allah (see: 99:6-8).

Work is a right and a duty at the same time. Islam gives a person the right to choose the type of activity that he likes. The individual, however, must take into account the social needs in a particular specialty. Thus, the profession of a jeweler will be completely useless in a hungry and impoverished society in need of food producers.
Islam also protects those who, due to age or due to physical disabilities, are not able to work (see: 2:110, 2:254, 9:60, 73:20). Another charitable source of income is receiving material values as a result of the conclusion of transactions recognized by Shariah (gift, inheritance, sale, etc.). In this way, there is a legal transfer of ownership from one person to another.

The excess material wealth at the disposal of the individual should be used in the interests of the entire Muslim community (Ummah). But first, a person must satisfy his needs, as well as the needs of his family.
Wealth for the sake of wealth itself is condemned by Sharia as greed (see: 102:1-8, 104:1-9). But it is welcome if there is a fair distribution through the institutions of mandatory contributions (zakat), voluntary donations (sadaqah) and waqf.

The believer's material resources should not be used to harm other people. And where property inequality exists between people, the ground is created for the exploitation of man by man, which is unacceptable from the point of view of Islam. Therefore, the disposal of accumulated wealth should be limited to the interests of other persons.

Money must always be in circulation. The owner of excess funds should pay attention to the needs of society in order to use his capital skillfully and with benefit for the Ummah.

III. Scientists call the following main advantages of the Islamic economic model for states: a stable economy; greater social responsibility of the state to individuals; narrowing the gap between rich and poor; reducing the debt burden on the state, etc.

The use of the Islamic economic model in Russia will help attract investments from Muslim countries, will allow for closer economic cooperation with member countries of the Organization of Islamic Cooperation, etc. Orientation of Muslim Tatars towards the Islamic economic model will contribute to the ethicization of business, which is very important in the conditions of "wild capitalism". ".

Islamic economic institutions are implemented through:

• Islamic banks. On the territory of the Russian Federation, there are already financial houses and faith partnerships that provide financial services in accordance with Sharia requirements. The creation of a full-fledged Islamic bank requires a change in legislation with the provision of banks with the right to engage in trade, as well as to carry out activities without charging loan interest;
• Islamic insurance (takaful) companies. Mutual insurance companies are the most acceptable form of implementation of the idea of ​​Islamic insurance in Russia. It is this form that makes it possible to most consistently implement the principles of Islamic insurance under the conditions of Russian legislation;
• Waqfs. Through waqfs, charitable and educational projects are financed, the property of the rich and wealthy is redistributed in favor of the poor and needy. Important conditions are the constancy in the agreement of the founder of the waqf and clearly defined goals for which this waqf is being established. This requires proper legal registration. In modern realities, the waqf system is implemented through donation agreements, the creation of endowment funds and other legal instruments provided by Russian law;
• Zakat. According to the Qur'an (see 9:60), the poor, the needy, those who are involved in the collection and distribution of zakat can apply for zakat. Zakat is also intended to incline people's hearts to faith, help debtors, spend on the path of Allah, and help travelers. Zakat rates depend on the type of property and range from 2.5% to 20%. The most commonly used rate is 2.5%. In particular, it applies to cash, securities, shares of mutual funds;
• The order of inheritance in accordance with the Shariah. As you know, the order of inheritance established in the Koran and the Sunnah of the Prophet (s.a.w.) differs from the system of inheritance in accordance with Russian law. Therefore, the best way for Muslims to implement the provisions of the Sharia regarding the order of inheritance is to draw up wills that will take this order into account;
• Financing housing construction in accordance with Shariah requirements. Such programs are very popular among Muslims in the Western world. Thanks to such programs, Muslims have the opportunity to get housing on fairly favorable terms without violating the provisions of Sharia.

VII. Muslim community (mahalla) among the Tatars.

I. The peoples who professed Islam and organized their lives and everyday life on the basis of Sharia, in cities and rural areas settlements united in local Muslim communities - mahallas. The history of the formation and development of the Tatar mahalla begins from the moment the Bulgars adopted Islam. At the same time, in the process of formation, it experienced both the Middle East and Central Asian influence. Known, in particular, the high role of the builders and masters of the Muslim East in the construction of the Islamic capital of the Volga Bulgaria, who could not but bring with them elements of the urban culture familiar to them. The same can be said about the Bulgaro-Tatar settlements of the Golden Horde period and the Kazan Khanate, which were an integral and organic part of the Muslim civilization.

The situation around the mahalla changed dramatically after the Tatars lost their statehood. Under the new conditions, the Muslim community turned out to be the only institution that did not disappear, but adapted to the new conditions. Thus, it has undergone drastic changes, acquiring more of the features of a social community.

II. In the mahalla, the imam was an expert in religious law and its interpreter to the population, influenced the formation of public opinion, condemned or supported the actions of a member of the community from the point of view of Sharia. He was the spiritual leader of the parishioners: he monitored their morality, followed the observance of the Shariah, condemned violators. In addition, he was a participant in all family events in their lives: entered into marriages, read prayers for the sick, attended weddings, commemorations, etc. Moreover, in all these events, the imam was among the most respected people of the mahalla. In most cases, the imam was also the teacher of the local mektebe or madrasah. The activities of the imam in the village were not limited only to religious and ritual frameworks. He participated directly in the management of all the affairs of the rural community, having a special voice in resolving any issues, delved into all civil cases without exception, and participated in the collection of taxes.

III. In the process of the revival of Islam in modern conditions, the main emphasis is still placed on educational work and the revival of religious and educational institutions, which is quite understandable and reflects the primary needs of the formation of the spiritual life of the Russian Ummah. Against this background, the building of Muslim social structures is less pronounced. This circumstance also affected the mahalla institution, the potential of which has not yet been fully realized and is in demand by the modern Muslim community. The revival of the mahalla institution will in many ways strengthen the position of Islam among the Tatar people, will provide significant assistance to the spiritual and moral education of modern youth, and protect the Tatar people from many ailments of modern society.

The process of urbanization, which has led to the active migration of Tatars from villages to cities, which has taken place over the past hundred years, should undoubtedly be taken into account when building the social organization of the spiritual life of modern Muslims. These circumstances put on the agenda the issue of establishing a mahalla for large cities on an extraterritorial basis.

VIII. Muslim education

I. In modern conditions, education determines the position of the state in modern world and man in society. The national doctrine of education is designed to help strengthen in the public mind the idea of ​​education and science as the determining factors in the development of modern Russian society. Education in Russia must also take into account confessional characteristics, religious and spiritual needs of the peoples inhabiting it.

II. Religious educational institutions that are part of the Russian educational space have the opportunity to rely on the centuries-old experience of Muslims in the system of religious education and tradition; the rich theological heritage of the Muslim peoples of Russia, including the works of such prominent Tatar scientists as G. Kursavi, G. Utyz-Imyani, Sh. Marjani, M. Bigiev, Z. Kamali, R. Fakhretdinov, G. Barudi and others.

III. During the years of Soviet power, the rich experience of Russian Muslims in the field of religious education was completely lost. The first Muslim educational institutions in post-Soviet Russia appeared only in the late 1980s. This led to the inability, at the first stages, to resist the expansion of various foreign political movements that used the religious feelings of believers to involve them in extremist groups.

Therefore, today, in order to create modern, competitive and nationally oriented Muslim educational institutions, it is necessary to know and use historical experience and modern achievements in the field of religious education. The education system should be a flexible and mobile structure, in line with the spirit of the times, meet the intellectual needs of society, and increase the prestige of imams in society.

The spiritual and theological heritage must be treated as a whole. It is time to get rid of the outdated division into progressive (jadid) and conservative (kadimist) trends. This approach makes it impossible to use versatile experience in the field of education: in the Tatar model of Muslim education of the pre-revolutionary period, Jadidism was a kind of secular model of education, and Kadimist educational institutions continued the best traditions of Muslim learning.

IV. The specificity of Russia, in which the formation of Islamic education takes place, is due to the long-term peaceful coexistence of various world religions and civilizations, peoples of different language groups and traditions, constant interaction and mutual influence of Eastern and Western cultures. Therefore, expanding the scope of domestic and international cooperation with leading Muslim educational, scientific centers and organizations requires a thoughtful approach - the use of one or another model completely in the conditions of Russia is almost impossible due to its adherence to certain worldviews.

V. The preservation and development of the spiritual and canonical unity of Islamic education in Russia in the current conditions of organizational and ideological disunity of Russian Muslims becomes especially relevant. Being under the jurisdiction of different spiritual administrations, Muslim educational institutions should unite their efforts both for the development of unified educational standards in the field of Islamic education, and for the implementation of other important steps towards the creation of a unified Islamic educational space. In the long term, this will provide a powerful tool for uniting Russian Muslims at the organizational level as well.

IX. Islam and family values.

I. The traditional Tatar-Muslim family is monogamous. Despite the unconditionally patriarchal nature of the Tatar-Muslim family, in the tradition of the Tatar people, the role of women has always been high both in the family and in the public life of society. In one of the authentic hadiths (an-Nasai) it is said that "paradise is under the feet of the mother", which means that the attitude towards her determines the well-being of a man in this and the next life. Islam also requires men to take care of their mothers, sisters, daughters and wives. The principles of the traditional family etiquette of the Tatar family are based on impeccable respect and honoring the elders by the younger ones, parents by the children, hard work.

II. Islam pays special attention to marriage and in every possible way encourages entry into it upon reaching the age of majority, if one is ready for this physically, morally and financially.

The family is a sign of the Almighty: “From His signs - that He created wives for you from yourselves so that you live with them, arranged love and mercy among you. Verily, in this is a sign for the people who meditate!” (30:21).

Marriage is a Sunnah and a quality inherent in the Prophets and the righteous, the groundless refusal to create a family is unacceptable and condemned by Islam. The Messenger of Allah (peace be upon him) said: “Marriage is my Sunnah, whoever avoids my Sunnah avoids me” (Ibn Maja). There are many divine and prophetic sayings in which it is unambiguously recommended to enter into marriage not only in order to avoid entering the path of error, debauchery and adultery, but also in order to gain the benefits of this and the next life.

The only correct way to start a family is through legal marriage, i.e. nikah. Marriage in Islam is the best that he can have from worldly goods in this life. The family is the only kind of worship that can continue in the eternal world. The famous theologian Ibn Abidin said: "There is no worship that has been established since the time of Adam and has existed to this day, and then had a continuation in the next life, except for marriage."

Muslim marriage refers to a union concluded between a man and a woman in accordance with the laws of Islamic law. These laws are implemented by the Tatars through the prism of the Hanafi legal school, which is the source of family law in most Muslim countries of the world. In this regard, Sharia norms or theological conclusions (fatwas) concerning family and marriage relations and produced on the territory of the spiritual administrations of central Russia should be made in accordance with the Hanafi legal school.

Islamic marriage (nikah) in our country has no legal force under Russian law, therefore, in order to protect the rights of family members, newlyweds must register their marriage with the registry office. Allah Almighty said: “Obey Allah, obey the Messenger and those in authority among you” (4:59). Based on this verse, theologians conclude that for Muslims, the laws of the region of their residence, which do not contradict the Sharia, are the same religious prescriptions that are binding, like other norms of the Sharia.

Marriage, which was concluded only in the registry office, also largely complies with the rules of Islamic marriage (nikah). And therefore, it is not correct to believe that Muslim Tatars who have registered a marriage in accordance with the requirements of Russian legislation and, for some objective reason, have not performed the Islamic ritual of marriage, are considered adulterers. You should also pay attention to the fact that the dissolution of marriage in the registry office, in fact, breaks the Islamic marriage, i.e. talaq occurs.

III. In Islam, the dissolution of marriage is not welcomed, which is confirmed by the saying of the Prophet (s.a.v.) “The most hated of the permissible acts before the Almighty is divorce” (Ibn Maja, Abu Dawood). Muslim spouses and the Muslim community must make every effort to preserve the family. “And if you fear a rupture between the two, then send a judge from his family and a judge from her family; if they desire reconciliation, then Allah will help them. Verily, Allah is All-Knowing, All-Aware!” (Quran, 4:35). This revelation indicates the need for the existence of a certain body that would perform the functions of a peacemaker, would resolve common family problems, etc. The system of kazyyats, functioning in a number of DUMs, can be used as a model.

According to the canons of Islamic law, divorce occurs only as a result of the voluntary or forced will of the husband. Forced will is the result of the work of kazyyats, who have the right to dissolve Muslim marriages, based on the laws of Islamic law of the Hanafi persuasion.

The decision to dissolve a marriage, as a rule, does not come all at once, It is the result of accumulated unresolved problems. Therefore, in order to preserve and strengthen the family as a unit of society, it is necessary to identify and prevent these problems. The entire Muslim community should be involved in this extremely important process of prevention: parents laying in the future husband and wife the correct life principles and guidelines; spiritual leaders of Muslims; heads of parishes and teachers of Islamic educational institutions.

IV. Attitude towards interethnic marriages. According to the canons of Islamic law, interethnic marriages are not prohibited or condemned. This is confirmed by the fact that the Prophet (peace and blessings of Allah be upon him) gave out Muslim women of the Quraysh tribe as Muslims of non-Arab origin. At the same time, a Muslim should not forget that he and his future children belong to one particular nation, since national identity and devotion to traditions that comply with Sharia are a manifestation of piety.

Theologians of the Hanafi madhhab tried to convey a similar meaning to us, who believed that a groom who converted to Islam and did not have Muslim ancestors does not correspond to a Muslim woman whose father and grandfathers are Muslims. This provision indicates that the difference in the cultural and religious values ​​of the husband and wife may subsequently affect the strength of the marriage bond.

The marriage of a Muslim woman to a non-Muslim is contrary to the canons of Islam. Also, a woman who marries a Muslim of a different nationality must initially know and understand that her children follow the nationality of her husband, and the husband, respecting the nationality and traditions of his wife, nevertheless, must instill in the children a sense of belonging to his family. In order to avoid dissolution of marriage, it is necessary to be extremely prudent when entering into marriages between persons belonging to extremely different cultural traditions. Parents, mainly the father of the bride, are responsible for the correct choice of the future spouse, they also have the full right to warn future spouses about the eligibility criteria established by Shariah.

V. Promotion of traditional family values. The Almighty bound the husband’s dominance over his wife with the condition that the husband bears all the material costs associated with the maintenance of the family: “Husbands stand above wives because Allah gave one advantage over others, and because they spend from their property. And decent women are reverent, keep a secret in what Allah keeps” (4:34). Article 19 of the Constitution of the Russian Federation states that a man and a woman have equal rights and equal opportunities for their implementation. In practice, the current economic situation leads to the fact that both spouses are forced to work in an average Muslim family. Women's employment becomes the reason for raising children in an environment remote from religious and moral family principles, so the mother should devote the maximum possible time to caring for children.

VI. Prevention of a healthy lifestyle. Our blessed Prophet Muhammad (peace be upon him) said: “A strong (healthy) Muslim is better than a weak (sick) Muslim, but there is goodness in both of them” (Muslim). Islam in every possible way encourages to lead a healthy lifestyle, while forbidding the use of various kinds of alcoholic and narcotic substances. A huge number of divorces, crimes and deaths occur due to drug addiction and alcoholism, the fight against which is becoming almost the main task of the entire Muslim community. The Prophet Muhammad (peace and blessings of Allah be upon him) said: “Avoid wine (everything that deprives you of reason), indeed wine is the mother of all vices” (An-Nasai).

In this regard, systematic work to inform the population about the devastating consequences of alcohol and drug addiction, the organization of spiritual and medical rehabilitation centers, charitable (waqf) funds that support the rehabilitation of alcohol and drug addicts, as well as their families, propaganda of the ideas of social responsibility of citizens for the fate of future generations is highly relevant.

VII. Muslim family and state. Every year in Russia, about 8 million children are born out of wedlock, the number of cases of deprivation of parental rights is growing from year to year, in this regard, the law on supporting foster families, orphans and children left without parental care, confirms universal and Islamic family principles . The Almighty said: “And they ask you about the orphans. Say: it is good for them to do good” (2:220). Also, the Creator of all things said: “It is not piety that you turn your faces towards the east and west, but piety - who believed in Allah, and on the last day, and in angels, and in scripture, and in prophets, and gave property, despite love for him, relatives, and orphans, and the poor, and travelers, and those who ask, and slaves, and stood up prayer, and gave cleansing, - and fulfilling their covenants, when they make, and patient in misfortune and distress, and in time of trouble, they are those who were truthful, it is they who fear God” (2:177).

X. Islam in a Multicultural World

I. Islam today faces many challenges that require adequate responses. One of the key characteristics of multiculturalism is the recognition of cultural diversity as a natural state of modern societies. In fact, this is one of the manifestations of the democratic model of coexistence within the same society of various cultural groups. Muslims should make every effort to be included in the public life of countries wherever they live. It is they who are one of the groups that are most interested in ensuring that the values ​​of democracy are fully realized and that the Islamic population is an equal participant in the public and political life of the state, which is interested in child alcoholism and drug addiction, the crisis of family values, the replacement of spirituality with consumer culture is a thing of the past.

II. In modern conditions, processes of radicalization of certain strata of society are observed, against the background of general integration processes, some people disperse to their cultural "shelters". This is especially true for young people. The consequence of this is that societies are becoming even more culturally heterogeneous and diverse. This situation becomes the ground for clashes between supporters of different ideologies and leads to cultural rifts. The rejection of the “other” and a different point of view sometimes becomes more and more rigid. This also applies to the Muslim population. Therefore, at this stage, a much more important task for Muslims is creative work within their ummah. Moreover, the failures of the Islamic states, their backwardness from the West in scientific and technological development led to the fact that in the Islamic world in general, and among Russian Muslims in particular, two reactions prevailed. The first of them is radically fatalistic, which actually deprives a person of incentives to independently change and create (isolationism and conservatism of various jamaats), and the second is an attempt to “purify” Islam, to return to the so-called “true” Islam. These are examples of the dead end development of Islamic civilization.

The modern multicultural world is a situation of competing ideologies, which can be won not with the help of brute force of aggression or, on the contrary, complete isolationism, but with the help of an adequate humane ideology. Only a competitive offer can turn Islam into a popular and successful ideology in the modern world.

XI. Islam in the Information Space

I. Many negative stereotypes about Muslims and Islam have arisen in the public mind. If in previous years it was enough to control the largest TV, radio, newspapers and magazines to influence public opinion, now with the development and mass distribution of the Internet this is not enough. Ordinary consumers of information today also participate in the formation of public opinion and social trends, and they are already successfully competing in this with the largest media. The development of social networks makes it possible to make public almost any fact that has outraged ordinary network users without the participation of leading mass media. It has already become the norm that sometimes various Internet sites (primarily social networks) set new topics for major TV, newspapers, radio and magazines. Journalists from major traditional media keep a close eye on what's happening on the Internet. The initiative in constructing the mood in society has now been seized by those who know how to work using the tools of social networks and other Internet features.

II. The development of modern means of communication has made it possible for an ordinary reader to become the owner of an information resource - to generate and disseminate information. As a result, the individual honesty and sincerity of each participant in public life acquires special significance, since any of his actions, statements, deeds can become public knowledge much earlier than in previous years. Being honest in the new world becomes profitable. Therefore, the first step in forming a positive image of Islam should be the adequate behavior and actions of both ordinary Muslims and members of the clergy.

Official statements, comments, calls for tolerance, social justice and moderation, if they contradict reality, can backfire. The topic of positioning Islam in the information space in the new century has fairly wide boundaries and generally concerns how the Muslims of the country behave and say: from an ordinary parishioner of a mosque to muftis. Therefore, for the formation of a positive image of Islam and Muslims, their behavior, education, culture of communication, the degree of honesty and sincerity are an important element.

III. Participation of Muslims in the work of secular media. Muslim media are created for internal consumption - for Muslims and people interested in Muslim topics. However, the image of our religion and co-religionists is not formed by them at all. Ideas about Islam in society are formed by large secular media - news agencies, news sites, TV, newspapers, magazines, etc. The Islamic community of the country needs not only the development of specialized Islamic media, but also the training of Muslim journalists for secular media.

This situation can be changed only if Muslims independently create modern professional secular media that are in demand among all categories of readers, regardless of religious, national and ideological affiliation. The time has come for creativity in sermons, in broadcasting deep Muslim knowledge.

XII. Social Service in Islam

I. Modern Russian society has many unresolved social problems. Therefore, social service is the duty of every Muslim. Strengthening faith and spirituality as the basis of Muslim self-consciousness is the main condition on the way to realizing the fundamental need for social service. A feature of this sphere is the fact that charitable and other socially useful work, in addition to possessing certain knowledge and skills, requires a great desire and sincerity from a person. Therefore, only those who feel a spiritual need for it can engage in social service.

“They give food to the poor, orphans and captives, although they themselves need it, (and they say):“ We give food only to please Allah, and we do not want any reward or gratitude from you. For we fear our Lord on that dark, angry day.” Allah delivered them from the troubles of that day and gave them prosperity and joy” (76:8-11)

II. Among the social problems that are relevant for Muslims and Islamic organizations in modern conditions, it should be noted: work with the disabled, lonely old people, orphans and children with deviant behavior, alcoholics and drug addicts, disintegrating families, single mothers, participation in the regulation of interethnic and interreligious conflicts.

Building an education system that meets modern realities is a serious task for the Muslim community in Russia today. After all, it is precisely the religiously illiterate young people who basically become adherents of radical movements. Enlightenment is one of the main activities for the Spiritual Administration of Muslims of the Republic of Tatarstan.

Mufti of Tatarstan Kamil hazrat Samigullin told the RG correspondent about what the Tatar clergy is doing to make people understand Islam correctly.

Muslims of our republic, as well as the whole country, are brought up within the framework of traditional Islamic education. However, it can be said that many do not fully understand this term. What is its meaning?

Kamil Samigullin: This phrase is easily explained - this is training based on a centuries-old spiritual heritage. And the Tatar theological school is considered one of the oldest and strongest not only in Russia, but throughout the Islamic world.

In general, in our country, two madhhabs are legal schools for the preservation of religious traditions. In the Caucasus, they adhere to the Shafi'i madhhab and the Ash'ari ideology, in the Volga region and Central Russia - the Hanafi madhhab and the Maturidite creed. All these are components of a large Sunni branch of Islam.

The well-known Tatar scholar Muhammad Murad Ramzi al-Kazani wrote back in 1908 that "Tatar imams have always been Sunnis, maturidites in convictions and Hanafi in actions, and among them there were no those who spread innovations."

The basis of our education is continuity, that is, knowledge is passed along the chain from teacher to student, then to his student ... This eliminates the possibility of distortion in the interpretation of book works, moral and legal norms.

According to experts, before the revolution, the Tatar people published over 30 thousand titles scientific papers. And they affected not only religion, but also other aspects of life: medicine, astronomy, geography, chemistry. And these works were appreciated in the world. We can say that we have a huge scientific base, the only thing missing is to study these sources.

Was a rich heritage lost?

Kamil Samigullin: The philosophical views of Aristotle or Plato are still being studied in almost all universities in the world, this knowledge is not considered obsolete or unnecessary. And of the publications that reflect our history, only a few hundred have been translated into modern Tatar and Russian.

Of course, the Soviet period played a significant role in this, when completely different books were considered "sacred". Several generations of our fellow citizens grew up in an anti-religious atmosphere. In Central Asia or the North Caucasus, this process was less painful - Islam has always been preserved among the people there.

Tatarstan, located in the center of the state, suffered the most damage. Imagine, in 1991, only one mosque functioned in Kazan and there was not a single madrasah. All our theological heritage was lost. But today, it can be said without exaggeration that the system of Islamic education in Tatarstan is experiencing its revival. It has already been formed meaningfully, has a sufficient material and technical base, a worthy teaching staff and meets the accepted educational standards.

Knowledge on the fundamentals of Islam in the republic is taught by more than 1.4 thousand specialists. About 30,000 people attend courses at mosques every year. And 4,000 shakirds study in higher educational institutions. The strategic task of this system is to educate the Tatar Muslim intelligentsia, which can become a spiritual and moral guide.

With the beginning of the activities of the Bulgarian Islamic Academy, the system of religious education in Tatarstan became four-stage and performs a full cycle of tasks: Sunday courses at mosques - madrassas - institute - academy. And now, in order to receive an Islamic education, one does not need to go to any country, as it was before. We can even get the title of Doctor of Sciences.

That is, the religious education received abroad had a negative impact on the Muslim community in Tatarstan and the country as a whole?

Kamil Samigullin: Assessing whether it was bad or good is wrong. But it is a fact that people who have acquired knowledge in another country change their worldview somewhat. For example, at the age of 17, a young man left for Saudi Arabia, a mono-religious state. He returns to his homeland as a 27-year-old man, whose personality was formed in conditions where there is no interreligious dialogue. He perceives our reality in a completely different way, where he encounters other realities and issues. Of course, he can have a certain impact at least on his surroundings.

Let's remember the 90s, when the beginnings of many of today's problems on religious grounds appeared in our country. Then numerous emissaries of international organizations, hiding behind religion, came and began to teach us Islam. At that time, we had a vacuum - there were no our own theologians, there were no scientists left. We, like a sponge, absorbed everything that was said. It was only later that they realized that these envoys did not act disinterestedly.

In pursuit of some goals, did they spread radical ideas and look for new followers?

Kamil Samigullin: Then in our country there really was fertile ground for people who carried an ideology of religious intolerance and extremes alien to our people under the guise of charitable. But if you delve into history, then we can say that Islamic radicalism originated after the 18th century, when European powers attempted to colonize states with a predominantly Muslim population. It may sound loud, but Muslims have been chosen as a kind of global victim.

The worst thing is that this is how it happened: people believed in the falsehoods that were preached. How else to deal with Muslims? You can't take them with drugs or alcohol. It remains only to instill in their minds the idea of ​​a holy war in the name of Allah, taking advantage of their illiteracy.

Islam has been denigrated, but in reality it is not filled with malice, and history has proven this for many centuries. Muslim empires, which occupied leading positions in the world at a certain period, had the opportunity to destroy other faiths. But this was not done; on the contrary, conditions and opportunities were created for their development.

In addition, religion and science have never been opposed in Islam. Muslims understood that everything on Earth was created by the Lord, which means that any scientific processes and phenomena cannot contradict our religion, they are natural.

Examples of Greek philosophy can be cited as an example. They have come down to our times largely thanks to the scientists of Baghdad, where they were preserved at the university, which is called the "House of Wisdom" in Russian. In the 10th century, these works were translated into Arabic. Subsequently, the Europeans restored them from translations.

Muslims have always praised culture as well. The Turkic word "medeniyat", meaning "culture", came from the name of the city of Madani - known to us as Medina. At the heart of its existence were the ideas of equality, people differed only in their piety.

In this city, many foundations of true Islam were formed. As, for example, the institution of zakat - an annual mandatory tax in favor of the poor. Zakat is intended to establish the principles of social justice in society and helps to relieve social tensions in society between different categories of the population. After all, not only religious illiteracy serves as a breeding ground for terrorism and extremism, social discontent also plays a role here.

That is why it is in our interests to help people suffering from drug addiction or alcoholism, as well as those who find themselves in places of detention. After all, they walk along the same street with us, they go to places where our children play. Not finding support in a healthy society, they get it from people who promise greatness and go to heaven. Unfortunately, there are many bad results here.

What exactly is the preventive activity of the Spiritual Muslim Board of the Republic of Tatarstan in countering extremist views?

Kamil Samigullin: Comprehensive work is underway in many areas. First of all, this is information counteraction. In the modern world, information is almost impossible to localize or prohibit. It can only be defeated by other information. We have organized a spiritual and educational campaign in the media, there are several media projects.

The main achievement in this area was the Muslim TV channel Khuzur TV, which broadcasts in cable format on the territory of Tatarstan and Bashkiria. There are print media, books are published, Internet resources are working. Of course, they do not cover everyone, but the total audience has already approached a million people.

In general, it must be said that in reality there are very few ideological terrorists and extremists. Most of them are dissatisfied with their social position. But after all, a person simply will not have time for any radical thoughts if he is busy with business and taking care of his family. It is important to direct him to this, which literate people should do, because if a medical error can cripple a person’s health, then an imam’s mistake can cripple the soul.

The Tatars, who in the second half of the 16th century lost their statehood and the opportunity to develop its urban, and hence professional culture, it had a closed space for functioning, limited by the framework of the rural community, an intellectual base. Public life relied mainly on traditional customs, which. In turn, they themselves needed a new understanding in the context of the changes taking place in the Tatar and Russian society. The changes that emerged in the public life of Russia at the end of the 18th century created certain political, legal, economic and intellectual prerequisites for a radical change in the spiritual life of the Tatar people. among them, first of all, it is necessary to single out the participation of Tatars in local governments, the creation of a national system of public education, the media and printing, which ultimately became the basis for the formation of a renewed public life of the people.

Public education among the Tatars as an extensive system was formed back in the Volga Bulgaria, the traditions of which developed during the period of both the Golden Horde and the Kazan Khanate. After the Tatars lost their independence, the objective conditions for the functioning of a highly developed culture disappeared. This also affected public education, which lost support and the material foundations of existence. Due to the lack of teaching staff, the loss of many local traditions, educational institutions were revived according to the Central Asian type. Firstly, because by that time Central Asia, which consisted of several independent khanates, was one of the main centers of Muslim education, where Bukhara was its main center. And although scientific thought in the Muslim world has long lost its former progressive character and froze in its clerical and scholastic exclusivity, nevertheless, "seekers of the light of Islam and Eastern philosophical wisdom" flocked here not only from Russia, but also from other Muslim countries. Secondly, by this time the Tatar merchants were gradually restoring trade relations with Central Asia. They brought many manuscripts and books, which were then highly valued among the Kazan Tatars. Representatives of the merchants saw how knowledge is valued in Muslim countries and what kind of patronage from society scientists enjoy there. It was they who practically became the first patrons of Tatar educational institutions. A person who was educated in Bukhara had an honor. Graduates of the Bukhara Madrasahs were not limited to fulfilling the duties of an imam, they, having opened a madrasah, gathered students - they trained ordinary clergymen for the madrasah and continued their education in Bukhara. Even at the end of the XVIII century. drew attention to the fact that the Tatars in every village have a separate prayer school, and even in large villages there are girls' schools similar to them.

Among the Tatars, educational institutions were divided into two types mzkteb(lower) and madrasah(middle and higher). Makteb as Primary School was present at every mosque, which was led by the mullah of his mahalla. There were no classes or departments, as well as specific curricula in the mekteb. Teaching was conducted with each student personally from books. the content of which consisted of articles of faith and moralizing stories, usually from the lives of the prophets themselves. The terms of study in the mekteb were also not determined. The bulk of the students were boys from 8 to 14 years old. The girls studied at the mullah's house, with his wife. Mektebs were kept at the expense of the population. The premises were ordinary village houses with one or more rooms, which were both a classroom and a hostel for many students. Here they cooked food, kept house, spent free time. The mullah and the main teachers - caliphs did not receive a salary. They lived on the offerings and gifts of the disciples.

Madrassas, like mektebs. were at the mosque and were under the supervision of the mahalla clergy. But not every mahalla had its own madrasah. They opened only in cities. The content and methods of teaching in the madrasah until the middle of the 19th century. were purely religious in nature. True, along with theological disciplines, students were also given elementary knowledge of arithmetic, geometry, some information on geography, astronomy, and medicine. But the level of teaching secular disciplines did not go beyond the limits of medieval religious ideas about the world, the latest achievements of science and technology were practically not taken into account.

The main teachers in the madrasah, as well as in the mektebs, were Khalfas. At the head of the madrasah was a mudarris, who, as a rule, had a solid theological education received in eastern countries. The financial situation of the madrasah was quite difficult. Uncomfortable rooms often served as auditoriums and a hostel. This situation was aggravated by the fact that zakat (one fortieth of the wealth of wealthy people, deducted according to Sharia to charity), according to the interpretation of scholastic jurists, was considered valid only when it was distributed to the property of individual poor people. Since public charity was not considered a form of zakat, the rich gave their zakats to poor people, and very meager funds were allocated for the maintenance of the madrasah. Therefore, it is no coincidence that the Tatar intelligentsia was interested in creating charitable organizations capable of accumulating to some extent and, accordingly, reasonably distributing at least a part of the national wealth belonging to the people, including zakat. Indeed, from the second half of the 16th century, in In conditions when the state practically ignored the interests of the non-native population of Russia, charity for the Tatars was the only source of funding for social, spiritual and educational needs. New trends in the social life of the Tatars penetrated from the second half of the nineteenth century. And before that, Tatar madrasahs were a traditional Muslim educational institution. Educational institutions of the Bukhara type by the middle of the 19th century. did not meet the needs of the Tatar society. They had to be adapted to the new realities of Russian reality and to the ideological needs of the Tatar society itself, primarily of its emerging bourgeoisie. The school could not remain in its former state, because a qualitative shift was required towards the serious involvement of secular sciences for the practical preparation of the rising generation for life. The solution of this problem became the fundamental moment of the reform of the public education system. "Jadid" madrasahs were primarily aimed at using a new (sound) method of teaching and full-fledged teaching of secular disciplines. At the same time, it must be admitted that although the new method educational institutions were originally laid down other than the Kadimist ones. ideological functions, they cannot be opposed, since they have become components of a single system national education. It should also be borne in mind that the Tatar rural communities remained the stronghold of the traditional Muslim society.

Therefore, it is no coincidence that educational institutions found themselves at the epicenter of a rather tough ideological struggle for the minds of the younger generation, since they became the most effective (until the beginning of the 20th century, practically the only) instrument of influencing public consciousness. In 1912, there were already 779 madrasahs in Russia. 8117 mektebs, where 267,476 students received education, and in this environment, quite definite trends have been outlined. So, by 1910, up to 90% of all mektebs and madrasahs of the Kazan province joined the sound method, thereby giving preference not only to the new education system, but also to the ideology of national renewal of society. As noted in a government circular to the governors of Russia, back in 1900, supporters of the new method called on "the Tatar population of Russia to be educated, to acquire practical knowledge both in the field of crafts and industry, and in the study foreign languages so that it is cultural and rich."

Practically in all regions of compact residence of the Tatars, the largest Jadid madrasahs appeared, which became the centers of the Tatar culture: "Thalia". "Usmaniya" (Ufa). "Husainia" (Orenburg), "Rasuliya" (Troitsk), "Muhammadiya", "Mardzhani", Apanaevskoe (Kazan). "Bubi" (v. Izhbobya), etc.

At the same time, as part of the implementation of the national policy of the Russian state in terms of missionary work, schools were opened for baptized Tatars and the non-Russian population as a whole. The old system, based on the principles of forced baptism, has not justified itself. The system developed by N.I. Ilmensky put at the forefront the spread of Orthodoxy among the non-Russian population in their native language. For this purpose textbooks and religious books based on the Russian alphabet were printed in the students' native language. The ultimate goal of education should be "the Russification of foreigners and a perfect merging with the Russian people in faith and language." Based on this system, a significant network of schools was organized.

The Tatar intelligentsia undertook energetic measures aimed at turning these schools into newfangled educational institutions with the obligatory teaching of the Koran, the foundations of faith and Sharia. One of the features of the Tatar education of the late XIX - early XX century. was that it was during this period that women's education was widely developed, reflecting new progressive shifts in solving the women's issue in Tatar society.

In general, we can say that the end of the XIX - the beginning of the XX century. were marked by the emergence of new forces into the arena, a qualitative change in public consciousness on the basis of religious reformism, enlightenment and liberal ideas, the main directions of social thought were formed, which formed the theoretical basis for the subsequent powerful rise of the national movement of the Tatars along the path of the process and the desire to become active creators of their history. It was during this period that the foundations of the traditional worldview were seriously shaken, and the basis for the secularization of social thought was laid. These tendencies became especially clear after the revolution of 1905-1907, when periodicals and secular education became widespread, interest in the achievements of modern science and technology arose, it became possible to create political parties and associations, and to express one's political views relatively freely.