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ISLAMIC REFORMATION: THE VALUE OF A HEURISTIC APPROACH
стр.4-34
This article explores the analytical value of “Islamic Reformation” as a concept for analyzing the current situation in the Islamic world. It compares different approaches to religious reformation, including those applied to the Protestant Reformation. Delineation of the characteristics of reformation makes it possible to demonstrate that current tendencies in the Islamic world are quite similar to those that occurred during the Reformation and that some groups of Islamic fundamentalists can be considered as the driving force behind this new reformation. This means that it is incorrect to assess all their values and influence as archaic, reactionary, or fascist. The Islamic fundamentalist worldview contains both modernizing and anti-modernizing features, and some elements of their influence on society are of a modernizing nature.
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MUSLIM REFORMISM IN DAGESTAN (1900-1930)
стр.35-63
The movement of Muslim reformism appeared in Dagestan in the early 20th century. The reformers aimed to develop Islamic thought and law in line with the new realities. There were three forms of this movement. The first group of scholars proposed reforming only the Islamic educational system, while supporting the tradition of the Shafi’i legal school. The second group of reformers went further and advocated expanding the framework of the Shafi’i legal school as well as the reform of education. The third group of reformers proposed reform of the system of Islamic education, criticized the legal schools, and called for independent judgments on the matter of Islamic law beyond the framework of the legal schools. Sufism also was the object of harsh criticism by the reformists of the second and third group. For this reason, the imperial and later the Soviet authorities supported the reform movement in Dagestan. Reformers, with their rational approach to Islam and to education, emerged as one of the Bolsheviks’ major partners and were incorporated into the Soviet educational system. This ended in the 1930s during the Red Terror when many prominent reformers were executed or sent into exile. Still, the reformers’ ideas survived. Their critique of Sufism and Islamic legal schools was later taken up by the Salafi groups in Dagestan in the post - Soviet period.
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JADIDISM AS A PARADIGM IN THE STUDY OF ISLAM IN THE RUSSIAN EMPIRE
стр.64-81
Bustanov A., Dorodnykh D.
This article is devoted to problematizing the research focus of academic literature on Islamic reformers in the Russian Empire. Studies of the late imperial period typically devote most of their attention to modernity. Jadidist reformers are considered the key protagonists and engines of history. The typical narrative about Jadids includes several elements: political activity, educational reforms, the flourishing of journalism, the renewal of religion, and the “female question.” In this article we consider Jadidism as a narrative about backwardness and progress, which is uncritically reproduced in academic literature. Relying on the memoirs of Gabdulla Bubi, we offer a revision of the framework that is generally applied to describe the intellectual history of Muslims in Russia. We classify Bubi's narrative as a language ideology and place it within the framework of his own “imperial project.” We do so to offer an alternative to Jadidism as an explanatory model.
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THE IDEOLOGY OF RUSSIAN-LANGUAGE JIHADISM BEFORE ISIS: TREATING THE SOVIET PAST AS THE ORIGIN OF POST-SOVIET RADICALISM
стр.82-106
This article is devoted to the origin and development of the propagandist ideology of Russian-language jihadism. It develops the idea that the jihadism in Russia should be considered not so much in the context of the Islamic issue or as a result of the influence of foreign countries, but rather as an example of post-Soviet radicalism, formed on a native ideological and intellectual base. The article states that this meaningfully diverse ideology originated under the influence of Soviet and post-Soviet intellectual traditions, which made this ideology so effective in the Russian context.
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ROUND TABLE: WHAT IS HAPPENING IN THE ISLAMIC WORLD? AN ATTEMPT AT A CONCEPTUALIZATION
стр.107-138
Starodubrovskaya I., Jemal O., Pain E., Kuznetsov V., Uzlaner D., Yarlykapov A.
This round table addressed the question of research methodologies for those trends now observable in the Islamic world, as well as conceptual approaches for understanding current developments there. Such frameworks as Islamic reformation, a neomodern age, and the search for a political Islamic identity were proposed. Participants did not agree about the relationship between Islamic fundamentalism and modernity. Some of them considered fundamentalism as potentially a modernist movement, and others saw it only as antimodernist and archaic. In this respect, they raised the question of balance between declared goals and real impact on social development - in other words, can those groups that call for a return to the past actually facilitate movement forward? The participants paid particular attention to terminology. They also actively discussed the issue of language for scientific analysis and the language that different Islamic movements used to present themselves, and whether they were necessarily interconnected or could be fully autonomous.
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ISLAM AND PARTIAL MODERNIZATION: THERE WAS NO LIBERATION FROM MEDIEVAL ELEMENTS (CONVERSATION WITH IRINA STARODUBROVSKAYA)
стр.139-153
In his interview Taufik Ibrahim argues that the main problem for Muslims is that the traditional, medieval understanding of religion has not yet been overcome. This traditional understanding is connected with the loss of the initial creative impulse of early Islam, with the so-called closure of the gate of ijtihad. Both the fundamentalists and the reformists typically reference the early Islamic period. But the question is, why do they do so? Is it in order to find ready-made answers or to find the inner sense of this or that statement, to liberate them from historical limits and discover how to realize them in modern life? T. Ibrahim thinks that there is no clash of Western and Islamic civilizations but there are clashes between traditional and modern values within civilizations. His view is that in Muslim countries the modernization of the society without religious reform, as took place in Turkey, cannot protect society from setbacks as long as the traditional understanding of religion remains untouched. And such radical organizations as ISIS exploit this situation. In the reformation of Islam T. Ibrahim underlines the special role of the Islamic periphery, mostly Europe, and also including Russia.
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ISLAMIC REVIVAL AS A SEARCH FOR NEW FORMS OF POLITICAL REPRESENTATION (CONVERSATION WITH IRINA STARODUBROVSKAYA)
стр.154-168
The main idea that Orkhan Jemal expresses in his interview is that the current stage of Islamic revival does not stem from the desire to move back to the past or the denial of progress. But as a result of social progress leading to the marginalization of a huge portion of the Islamic religious community due to the loss of political representation after the Islamic caliphate was destroyed, the search for new forms of such representation is in progress. This search takes place in different forms, and it is accompanied by violence as it presupposes radical political shifts. The same thing has occurred in similar situations, for example in the course of the Protestant Reformation, and in the implementation of the communist project. Orkhan does not connect the current situation in Islam with migration from Muslim states to the West (he explains the problems that have arisen here by the crisis of Europe itself ). At the same time, he thinks that one of the forms of Islamic expansion should be the development of a model of life for everyone (including non-Muslims) that is morally superior to the current Western way of life.
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