The average Western person imagines “Islamic fundamentalism” in an abstract and simplified way: for him this phrase is associated with extreme intolerance of heterodoxy and dissent, fanatical rejection of any innovations and all progress (especially the ideals of European democracy), disrespect for basic human rights (especially women), militant hostility towards the rest of the world (terrorism).

Islam on the post -Soviet map After 1917, not only state borders were blocked, but also an ethnic map of the former Russian Empire. Nations such as the Uzbeks (included the Turks and Sarts of the Bukhara Emirate, the Uzbeks of the Kokand Khanate), Azerbaijanis (under this name were united by a number of Turkic ethnic groups), Tajiks (Pamir nationality, mountain and valleen Tajiks), Tatars (Mishars, and the Mishas, ​​Kazan, Kazan, Kazan, Kazan, Kazan, Kazan, Kazan.

The emergence of Islam is usually attributed to the year 622 - the time of the Hijra, the exodus of the first Muslims from Mecca to Yathrib (Medina). Islam has largely adopted the dogma and mythology of the “old” Abrahamic religions of Judaism and Christianity. At the same time, Islam appears to be a religion with its own clearly developed fundamental provisions and principles, based on the Koran and Sunnah.

Since 1990, many Muslim political organizations have emerged in Russia. Few of them managed to grow stronger, gain stability and rise to the level of mass all-Russian movements or large regional formations. The first political association of Muslims, the Islamic Revival Party (IRP), which arose during the existence of the USSR, in 1990, and aspired to become an all-union, turned out to be short-lived.

In Russia, until the end of the 18th century, a sharply negative attitude towards Islam prevailed on the part of the highest secular and ecclesiastical authorities. Islam was outlawed. Only under Catherine II, who made religious tolerance one of the foundations of state policy, did Islam receive citizenship rights in areas densely populated by Muslim populations.

Mid-1950s-early 1960s-a difficult period for the church. It was the time of the "Khrushchev thaw" and a decade of a total attack on religion. Already in 1950, articles began to appear that religion will not die in itself in a socialist society, so that anti -religious propaganda should be strengthened.

The theme of Islamophobia, the persecution of Muslims in Russia has recently become an increasingly noticeable element of domestic political discourse. The confrontation in the North Caucasus and terrorist attacks in Russian cities, the “Case of the Hijab” and the operation of the Fatima Ministry of Internal Affairs - all this causes contradictory assessments of the position of the followers of Islam in Russia. “...

(A new look from old positions) In the second half of the 20th century, especially in its last quarter, it became obvious that some significant changes occur inside Islam as a system of religious representations, relations and institutions.

There is no exact data on the number of Muslims living in the Russian Federation. All researchers - sociologists, demographers, historians dealing with the problems of the spread of Islam in Russia agree with this conclusion. The scatter in the assessments is very significant. According to the Goskomstat of the RSFSR, during the 1989 census, 12 million Muslims lived in the republic (data from the last All -Russian census of 2001 have not yet been made public).

[*] Representations of Renan [1] About the Eastern Semites, of course, belong more to the field of scientific philology than to the field of common prejudices and vulgar anti -Semitism [2] . Reading Renana and Sasi [3] , we can easily notice how superficial-generalized judgments about someone else's culture begin to be clothed in the armor of scientific argumentation and include more detailed studies in the context of more detailed studies.

“Islamic radicalism” (Islamism) as an ideological doctrine and the political practice based on it is realized in the activities of various kinds of Islamic organizations, in their aggregate forming a radical Islamic movement [1] . This movement is one of the manifestations of the tendency to reismit the society and the politicization of Islam, recorded in recent decades in many regions of the world, including in Russia.

The Islamic Renaissance in Russia took place. Islam “found legitimacy”, which is not surprising, because in the conditions of the new Russia it should have happened. Islam is part of the sociocultural being of Russian society. Thousands of mosques have opened, a system of religious training is created, stable contacts with foreign co -religionists have been established. The consciousness of ethnic Muslims has changed.

Various and sometimes rather difficult accusations against Islam as religions today have become a common place and almost a stereotype of mass consciousness. The belief that Islam is a religion of aggressive, reactionary, totalitarian, intolerant, backward, wild, terrorist, etc., not only the inhabitants, but also some outstanding cultural figures.

Many Muslim leaders and experts on Islam raise before government agencies in Russia and other countries where Muslims live the question of the need to legalize certain Sharia norms. Supporters of this position often refer to the fact that these norms still apply in Muslim society even without official recognition. Is it really?

The modern Muslim world is billions of people of different races and nationalities settled throughout the planet, these are hundreds of peoples concentrated in a wide “Sahara Belt” [1] , these are countries that are a giant arc stretching from Eastern China to Dardanell and Bosphorus, borders on Russia. The problems with which this world lives directly concern foreign and domestic policy, spiritual life, culture, and national security of our state.