https://islamology.in/journal/issue/feedIslamology2023-07-04T16:58:43+03:00Ильшат Саетовpaper@islamology.inOpen Journal Systems<p><img style="margin-right: 15px; float: left; margin-bottom: 10px;" src="/public/site/images/islamoved/cover.png" alt="" /></p><p style="text-align: justify;">The <strong>Islamology journal</strong> is an academic project of Mardjani Foundation and group of scholars of Islamic Studies. Islamology follows the thought and mission of our previous journal Pax Islamica – The World of Islam, which had been published in 2007 – 2013. However, the format of the new journal is slightly different; it is more dynamic and open to current social and political issues, discussions and approaches while maintaining its commitment to fundamental research established by the previous team.</p><p style="text-align: justify;">The study of Islam and Muslims is becoming ever more relevant as academic knowledge on this subject is increasingly more valuable. Political events in the Middle East, discovery of new primary sources and materials, increasing migration from Muslim countries and many other relevant issues stimulate the Islamic studies and render them vital. That is why our journal is dedicated to these subjects.</p><p style="text-align: justify;">We use the notion of academic “Studies of Islam”/“Islamic Studies” in a broad sense, implying by it any issue concerning Islam and Muslim societies. However, it will be unlikely to find in the journal those articles, which do not touch on specifically Islamic topics. An example is an article which discusses a certain type of sports in a particular Muslim country. However, we would welcome studies which investigate the influences of “Islamic ethics” on the sporting spirit. We are interested in the influence of Islam on people and vice versa.</p><p>Islamology is included in the European Reference Index for the Humanities and Social Sciences ERIH PLUS, the Russian Science Citation Index РИНЦ and other indexes.</p>https://islamology.in/journal/article/view/230Doctrinal principles and ritual practice of Naqshbandiyya order2023-07-04T16:51:43+03:00Hamed Naji Isfahanih.naji@ltr.ui.ac.ir<p>The Naqshbandiyya Order is a Sufi order founded by Khwaja Baha’ addin Muhammad Naqshband Bukharayi (718-791 H/1318-1389), which is an offshoot of the tariqa Khwajagan. Therefore, the origins of this mystical brotherhood should be sought in the views of Khwaja Yusuf Hamadani (440- 535 H/1048-1140) and Khwaja ‘Abd al-Khaliq Ghijduvani (d. 575 H/1180). Despite the great chronological distance, Khwaja Baha’ ad-din Naqshband considered himself a direct disciple of Khwaja ‘Abd al-Khaliq Ghijduvani.<br />After Khwaja Baha’ ad-din Muhammad, the Naqshbandiyya became widespread in Transoxiana and Khorasan in a short period of time, and bis predecessors Khwaja ‘Ala ad-din Attar (d. 802 H/1400), Muhammad Parsa (d. 822 H/1420) and Ya’qub Charkhi (d. 851 H/1447), performed the duties of Murshids and played an important role in popularizing this tariqa, so that after the appearance of Khwaja ‘UbaydaUah Ahrar (806-895 H/1404-1489), the most influential sheikh of the Timuridperiod, this tariqa gained even greater influence and fame.<br />The teaching of this Sufi order is based on complete submission to the norms of Sharia, following the Sunnah of the Messenger of Allah, distancing from innovations and constancy in worship, and therefore aroused respect even among opponents of Sufism and traditionalists (ahi al-hadith).<br />This article aims to outline the principles and foundations of the Naqshbandiyya and give an overview of its meditative practices (muraqabd), thereby presenting the reader with a consistent presentation of the principles of spiritual selfimprovement (suluk) of this tariqa.</p>2023-07-04T16:51:43+03:00Copyright (c) 2022 Islamologyhttps://islamology.in/journal/article/view/231Tariqa and trade: Naqshbandiyya trade activity in the Timurid era2023-07-04T16:51:43+03:00Faridun Allahyaris.allahyari@ltr.ui.ac.irMortaza Nura’is.allahyari@ltr.ui.ac.irAli Rasulis.allahyari@ltr.ui.ac.ir<p>This article is devoted to the study of the relationship between the Naqshbandiyya and trade activities in the Timurid era (771 — 913 H/1370 — 1507). An appeal to the ideological principles of this tariqa will clarify the intellectual factors that laid the foundations for the economic activity of its followers. These factors can be divided into four concepts - solitude in society (khalvat dar anjuman), hidden dhikr (dhikr-i khafi), service (khizmat) and work. The presence of the doctrine regulating economic activity in the Naqshbandi order had three important consequences: firstly, the widespread dissemination of this tariqa among peasants and artisans as the most important productive forces; secondly, the support of the tariqa by Timur and his successors; thirdly, the development of a positive attitude towards wealth and power. These consequences allowed the Naqshbandis to get productive forces and political support at their disposal. Thus, the leaders of the tariqa managed to expand their spiritual and material influence in Transoxiana and Khorasan.<br />The territory of Transoxiana was the cradle of the Timurid state, the patrimony and center of the Khvajagan tariqa, the intersection point of various trade routes and was considered one of the key centers of the Great Silk Road. This situation, coupled with the previously mentioned factors, contributed to the activity of the Naqshbandis in the field of trade during this period.<br />The large-scale trade activity of the Naqshbandis during this period had an important impact on this tariqa in three directions. Firstly, Naqshbandiyya spread throughout the Great Silk Road, in Central Asia and East Turkestan up to the borders of China. Secondly, it endowed the Naqshbandiyya leaders with wealth, affluence and influence, whereas previously the desire for a wordly life was something unprecedented for Sufi Tariq as, which in the XVI century led to the beginning to disputes and discussions around the connection between tariqa and economic activity. The third consequence was the tragic impact that this activity had on the leaders of the Naqshbandiyya tariqa in the last quarter of the XV — first half of the XVI century, that is, on the Ahrar clan. As a result of the growth of economic influence and close ties with the Timurid state, they inevitably had an impact on the final outcome of this state. The study of the connection between the Naqshbandi Tariqa and trade in the Timurid era from the very beginning to the end is a concrete historical consideration of the important question of what was the connection between the economy and the Tariqa in the history of Iran.</p>2023-07-04T16:51:43+03:00Copyright (c) 2022 Islamologyhttps://islamology.in/journal/article/view/232Written heritage of Khwajagan/Naqshbandiyya followers: the formation period and the role of the Persian language in it2023-07-04T16:55:11+03:00Mohammed Soorimohammedsoori@yahoo.comThe formation of the Naqshbandiyya order should be attributed to the era of Khwaja Yusuf Hamadani and his successors, who called themselves as Khwajagan. Naqshbandiyya should be considered as the successor of Khwajagan order. Naqshbandiyya owes its popularity to the teachings and activities of Khwadji Baha’ ad-Din Muhammad Naqshband Bukhari. Khwaja Baha’ ad-Din Naqshband gave the Khwajagan a brand new life and established new rules in its cult, which, of course, was descended from the ancient traditions of the Khorasanian and Transoxianian Sufism. Naqshband’s teachings opened the way for his pupils to new, so this ancient tariqah is quite reasonably named after Baha’ ad-Din himself. The rich handwritten heritage left by the formers of the Naqshbandiyya and their predecessors is written in Persian. For this reason, Naqshbandiyyah accepted Persian terminology and used it even in texts composed in Turkic languages, Arabic and Urdu. In this article, we briefly review the treatises of two key figures of the Khwajagan order — Khwaji Yusuf Hamadani and Khwaji ‘Abd al-Khaliq Gijduvani, and then we will proceed to consider the written heritage of Khwaja Baha’ al-Din Naqshband and his circle.2023-07-04T16:51:43+03:00Copyright (c) 2022 Islamologyhttps://islamology.in/journal/article/view/233Persian manuscripts on Sufism in the collection of the Scientific Library of Kazan Federal University2023-07-04T16:58:02+03:00Alsu Arslanovaalsuarslanova044@mail.ru<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>The object of this article is the collection of Persian handwritten books of Sufi content stored in the funds of the Eastern Sector of the Lobachevsky Scientific Library of Kazan (Volga Region) Federal University and some results of their scientific cataloging. Unfortunately, this rich written heritage remains largely inaccessible to scientists and readers. We have identified 117 lists of Persian manuscripts on Sufism and hagiographic Sufi literature, brief information about which is included in the inventory books. Thus, it can be stated that this section is the most significant in the considered part of the collection. For the most part, these copies contain works known in the scientific literature, although not all of them have been equally studied and used by researchers. In general, the copies date from a wide chronological framework — from the XIII to the beginning of the XX century. Their geography, indicating the place of correspondence, is significant — Kazan, Baghdad, Kabul, Central Asia, Bukhara, Istanbul.</span></p></div></div></div>2023-07-04T16:51:43+03:00Copyright (c) 2022 Islamologyhttps://islamology.in/journal/article/view/234Ulama and OGPU Eastern Department confessional policy in Tashkent (1917–1927)2023-07-04T16:58:43+03:00Daniil Melentevback-in-95@mail.ru<p>This article is devoted to the confessional situation in Tashkent and history of the political police (OGPU Eastern Department) formation in the first decade after the October Revolution. The paper deals with the problems of constructing different ideological groups known in the scientific literature as «Jadids» and «Kadimists». These conditional categories were substantial for establishing the loyalty boundaries to the Soviet regime among the ulama. In the analysis, paid special attention to the reforms that were associated with the ulama participation. During the study, it was determine that the political police took control over the Mahkama-yi shar‘iyya organization created by the ulama, and then changed its status to the temporary Muslims central spiritual administration of Turkestan. Besides that, the ulama began to act alike official intermediaries responsible for the sovietization and modernization of the region. The alliance of the OGPU Eastern Department with the ulama was the key to the rooting of the Soviet political system. However, the close monitoring of the political police over the ulama did not mean that they were completely subordinate to the Soviet regime and shared the program of Bolshevik modernization. The ulama tried to promote themselves as independent actors and personal comprehending of cultural and political transformations.</p>2023-07-04T16:51:43+03:00Copyright (c) 2022 Islamologyhttps://islamology.in/journal/article/view/235Jasser Auda. Maqasid as-Shari’a. Moscow: Mardjani publ., 2014. (Russian translation.)2023-07-04T16:51:43+03:00Dinara Mardanovadinara.mardanova@gmail.comOften, modern Muslim scholars consider the theory of the goals of Sharia as the main tool for reforming Islamic law. The book under review, The Purposes of Shariah, is a good example of a modern interpretation of this theory.2023-07-04T16:51:43+03:00Copyright (c) 2022 Islamologyhttps://islamology.in/journal/article/view/236Dawlatshah al-Ispidjabi. Burhan al-Zakirin. Moscow: Sadra publ., 2020. (Russian translation.)2023-07-04T16:51:43+03:00Shamil Shikhalievshihaliev74@mail.ru<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p>The book is the first academic edition of the translation from Persian into Russian of the Sufi work of Daulatshah al-Ispidzhabi "Proof for those who remember" ("Burkhan az-zakirin").</p></div></div></div>2023-07-04T16:51:43+03:00Copyright (c) 2022 Islamologyhttps://islamology.in/journal/article/view/228ZAHED, L.-M. (2020). HOMOSEXUALITY, TRANSIDENTITY, AND ISLAM: A STUDY OF SCRIPTURE. CONFRONTING THE POLITICS OF GENDER AND SEXUALITY. AMSTERDAM: AMSTERDAM UNIVERSITY PRESS2021-12-30T16:30:30+03:00Laurance Janssen Loklaurance.janssenlok@gmail.com<p>The book under review is authored by Ludovic-Mohammed Zahed (b. 1977), a French scholar of social psychology and the founder of Homosexuels musulmans de France, an association for gay and queer Muslims in France. With his work Zahed, who identifies as a feminist, gay Muslim and holds a position of an imam in an inclusive mosque in Paris, seeks to contribute to the expanding body of academic work that engages with issues of gender and sexuality in Islam. As his sources of inspiration, he names Islamic feminist scholars Fatima Mernissi (e.g. 1987; 2003) and Amina Wadud (1999; 2008), as well as a prominent scholar on sexual diversity in Islam, Scott Siraj Kugle (2010; 2013). If Islamic feminist studies have already evolved into an established field that has its roots in the 1980s, topics of homosexuality and non-binary gender identity in Islam have begun attracting scholarly interest only relatively recently. Particularly in the last decade, there has been a visible growth in the number of published works that have engaged with these topics from theological, sociological, and historical perspectives (e.g., Roscoe & Murray, 1997; El-Rouayheb, 2009; Habib, 2010; Shah, 2018). Challenging the premise that homophobia and misogyny are in compliance with Islamic ethical values, Zadeh’s book clearly draws on the arguments developed in these trailblazing works.</p>2021-12-30T16:12:46+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/229‘TURKESTANI MUSLIM COMMUNITIES... HAVE BEEN DEPRIVED OF THIS HAPPINESS’. THE DISSEMINATION OF TARAZI’S QUR’AN TRANSLATION AND EXEGESIS IN SOVIET UZBEKISTAN2022-01-13T17:44:45+03:00Filipp Khusnutdinovfilipp_husnutdinov@mail.ru<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>Among the theologians who influenced the processes of re-Islamisation in late Soviet and early post-Soviet Central Asia, the name of Sayyid Mahmud Tarazi (ca. 1895– 1991) deserves special attention. Better known by his honorary nickname Altin-khan-tura, he was an authoritative Turkestani emigrant and prominent scholar. The present article o</span><span>ff</span><span>ers preliminary research on the dissemination in Soviet Uzbekistan of his most famous work: the first complete interlinear translation of the Qur’an with commentary in Central Asian Turki. In less than half a century, this work has undergone more than ten publications in various regions of the Muslim world. As archaeographic and field research indicates, Tarazi’s translation has been featuring in personal library collections of some local religious figures, including prominent “o</span><span>ffi</span><span>cial” and “uno</span><span>ffi</span><span>cial” theologians from the region, and could have impacted their own work. Since the personality of Tarazi has not yet wholly entered the academic discourse on “Soviet Islam”, the article also provides a brief biography of the scholar in the context of his direct and “secret” links to local '</span><span>ulam</span><span>ā</span><span>. The focus of this article on the history of the dissemination of Tarazi’s Qur’an translation allows illuminating some of the re-Islamisation processes that took place in Central Asia during the period under review.</span></p></div></div></div>2021-12-30T16:12:46+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/223CONTESTING BOUNDARIES AND PRODUCING THE NORM: GENDER-RELATED ISSUES IN ISLAMIC THEORY AND PRACTICE2021-12-30T16:18:26+03:00Gulnaz Sibgatullinagulnazsib@gmail.comMichael KemperM.Kemper@uva.nl<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>P</span><span>articularly in the last decades, due to the rapid development of theoretical perspectives across disciplines, the notion of gender has evolved into an umbrella term that today refers to a broad array of themes: from gender-defined social behaviour to sexual and </span>reproductive rights and to matters related to control over one’s body. Following major trends in the humanities and social sciences, also the field of Islamic studies has been contributing to the ongoing scholarly discussion on gender. Two recent volumes that focus specifically on gender issues in Muslim societies (Duderija et al., 2020; Howe, 2020) have marked the expansion of the field, away from dealing primarily with topics related to Muslim women and femininity to a cautious but firm engagement with a broader spectrum of gender-related themes.</p></div></div></div>2021-12-30T16:12:45+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/224THE MEDIEVAL ISLAMIC COMMENTARY ON PLATO’S REPUBLIC: IBN RUSHD’S PERSPECTIVE ON THE POSITION AND POTENTIAL OF WOMEN2021-12-30T16:12:45+03:00Tineke MelkebeekTineke.Melkebeek@UGent.be<p>This paper investigates the twelfth-century commentary on Plato’s Republic by the Andalusian Muslim philosopher Ibn Rushd (Averroes). Ibn Rushd is considered to be the only Muslim philosopher who commented on the Republic. Written around 375 BC, Plato’s Republic discusses the order and character of a just city-state and contains revolutionary ideas on the position and qualities of women, which remained contested also in Ibn Rushd’s time. This Muslim philosopher is primarily known as the most esteemed commentator of Aristotle. However, for the lack of an Arabic translation of Aristotle’s Politics, Ibn Rushd commented on the political theory of Aristotle’s teacher, i.e. Plato’s Republic, instead. In his commentary, Ibn Rushd juxtaposes examples from Plato’s context and those from contemporary Muslim societies. Notably, when he diverges from the text, he does not drift off toward more patriarchal, Aristotelian interpretations. On the contrary, he argues that women are capable of being rulers and philosophers, that their true competencies remain unknown as long as they are deprived of education, and that this situation is detrimental to the flourishing of the city. This article aims to critically analyse Ibn Rushd’s statements on the position of women, as well as their reception in scholarly literature. </p>2021-12-30T16:12:45+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/225GENDER AND SEXUAL RIGHTS IN EARLY ISLAM2021-12-30T16:12:45+03:00Pernilla Myrnepernilla.myrne@sprak.gu.se<p>When early Islamic jurists outlined the marriage law, they codified a gendered model of conjugal rights and duties that privileged men over women. A similar development also took place regarding sexual rights as women’s pleasure and sexual gratification became secondary to those of men. Specialists in this period of Islamic history have argued that the gender ideologies prevalent in the early Abbasid society, which enabled an androcentric definition of Islam, should be seen as the primary cause for the inequality within the Islamic marriage system. This paper aims to show that Abbasid gender ideologies, contrary to popular descriptions, were not homogenous. Two major trends in understanding female sexuality during the early Abbasid period will be discussed. The first, androcentric trend that focused primarily on male sexual gratification was in conflict with a more women-friendly attitude; the latter was advocated in a number of literary genres, including medical handbooks, popular stories, educational and ethics literature. These works accentuated the importance of female sexual health and favoured female pleasure as a necessary element for mutual sexual satisfaction and marital happiness. The paper illustrates that some aspects from this more women-friendly approach to sexuality were adopted in later legal opinions that sought to correct the most visible cases of inequality in the social institution of marriage.</p>2021-12-30T16:12:45+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/226‘IN ANY CASE WE ARE SUFIS’: THE CREATION OF HIJRA SPIRITUAL IDENTITY IN SOUTH ASIA2022-01-07T14:35:15+03:00Sara Kuehnsara.kuehn@univie.ac.at<p><br />Providing spiritual ‘safe spaces’, the Sufi shrine-world throughout the Indian Subcontinent is generally open to those who do not identify with conventional gender categories. Ajmer Sharif Shrine (dargāh) in the northern Indian town of Ajmer in Rajasthan is renowned for being particularly ‘inclusive’. It accepts all pilgrims without discrimination, including the so-called ‘third gender’, often referred to as hijras or kinnars, terms that transgress the socially-defined binary gender divide. Marginalized, and often socially stigmatized, these groups are naturally drawn towards liminal spaces such as Sufi dargāhs which encourage the transcendence of socio-religious boundaries. This paper explores certain typological aspects of traditional Sufi ritual and belief that make it particularly receptive to hijras, and the way in which hijras in turn appropriate and reconfigure Sufi religious belief to negotiate the tension between the liminality of their lived experience and the exclusive duality of the society around them. As well as utilizing fieldwork undertaken at the 808th</p>2021-12-30T16:12:45+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/227A HALAL PERSPECTIVE ON GENDER: BIRTH-GIVING AND FEMALE BODY IN PAID HEALTH CARE OPTIONS FOR MUSLIMS IN THE REPUBLIC OF TATARSTAN2022-01-07T14:35:40+03:00Maria Vyatchinamaria.vyatchina@gmail.com<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>Using the example of the Republic of Tatarstan (Russia), this article discusses the emergence of the field of medical services for Muslims. It argues that genderisation of social interactions, in particular, of those between physicians and patients, has been one of the main principles of Muslim bioethics in the Republic. Among other measures, halal certification procedures are currently being developed by numerous religious experts in order to standardise and legitimise such genderisation. The analysis draws on data collected during multiple interviews with experts, medical professionals, Muslim patients, as well as on the qualitative study of regulatory documents. The article shows that the main feature of rules that govern certification procedures in Tatarstan today is the ongoing convergence between religious norms and biomedicine. As a particular example of medical services designed explicitly for Muslims in the Republic, the paper presents and analyses the service of “halal birth-giving”. This service combines commodification of religiosity and paid care for Muslim women, thereby heavily relying on their gender and religious identities, as well as their class status.</span></p></div></div></div>2021-12-30T16:12:45+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/210Constructing Islam2021-06-04T00:11:50+03:00From the editorspaper@islamology.in<div class="page" title="Page 6"><div class="layoutArea"><div class="column"><p>Muslim Identity Facing Modern Challenges</p></div></div></div>2021-06-04T00:11:50+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/211Reading Asad, Ahmed, and Hallaq: What is Islam Today?2021-09-21T11:31:14+03:00Gulnaz Sibgatullinag.r.sibgatullina@uva.nl<div class="page" title="Page 8"><div class="layoutArea"><div class="column"><p><span>This essay is a brief review of three books, What is Islam? The importance of being Islamic by Shahab Ahmed (2016), Secular translations: Nation-state, Modern Self, and Calculative Reason by Talal Asad (2018), and Restating Orientalism: A Critique of Modern Knowledge by Wael Hallaq (2018). The authors’ arguments are analyzed in terms of the ongoing “linguistic turn” in Western studies of Islam, that is, the creation of a methodological paradigm that recognizes the value of the polysemy of the global Muslim community (past and present) and pays attention to multiple languages (imperial, colonial, academic, etc.) to describe Islam. The essay concludes with a discussion of the strengths and weaknesses of this paradigm and its applicability to studies of Islam in Russia.</span></p></div></div></div>2021-06-04T00:11:50+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/212Phobia of Islamophobia as the Basis for ‘Critical Muslim Studies’. How Ideology Became a Methodology for the Study of Islamic Communities in the West2021-06-04T03:15:58+03:00Sofya Ragozinafyaragozina@gmail.com<p>This article aims to deconstruct the research field of “critical Muslim studies” that is emerging within Western academic discourse. It seeks to expose the postcolonial injustices that Muslims are subjected to in the allocation of symbolic resources. Islamophobia is almost the dominant subject of research here, and the line between political activism related to the struggle for minority rights and academic knowledge becomes completely permeable. This article describes the epistemological foundations of critical Muslim studies and its conceptual language, developed by its proponents within the framework of postcolonial theory, related to the notions of racialization, Orientalization (and self-Orientalization), Eurocentrism and Westernization. The institutionalization of this trend is examined through selected European and American examples. Examination of the volume <em>Islamophobia in Muslim Majority Countries</em> demonstrates how left-liberal ideology, included in the production of academic knowledge, turns into a fully-fledged methodology that is desirable to a wide range of researchers.</p>2021-06-04T00:11:50+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/213The Relevance of Islam in Belgium and Future Perspectives2021-06-04T03:16:24+03:00Sergio Castaño Riañosergio.castano@uva.es<div class="page" title="Page 36"><div class="layoutArea"><div class="column"><p><span>Migration in Belgium in the 1960s represented the beginning of a social transformation process that has turned the traditionally Catholic country into a multicultural reality where Islam has achieved more significance. Consequently, </span>the government had to adapt different structures to the new reality, and people had to learn to live together. In this regard, the Muslim community demanded public spaces to develop cultural and religious events. Second and third generations of Belgian Muslims conserve their family roots and require space for Islam in Belgium. As a result, progressively, the state has incorporated soft elements of Sharia Law in national and local legislation to respond to Muslim requirements. This fact has opened a debate in Belgium and has created controversies in some environments. Thus, this article analyses the implementation of Sharia Law legislation in Belgium and its consequences.</p></div></div></div>2021-06-04T00:11:50+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/214Legal Aid in Mosques in Central Russia: Between Civic Activism and Bureaucracy2021-06-04T03:16:42+03:00Denis Shedovden.shedov@gmail.com<div class="page" title="Page 53"><div class="layoutArea"><div class="column"><p><span>This article examines the phenomenon of legal aid provided by mosques for Muslims in the regions of Central Russia. The case study is based on examples of mosques in Yaroslavl and Kostroma. This article investigates whether such practices are symptoms of the bureaucratization of mosques and Islam, or manifestations of civic activism in the Muslim community in modern Russia? Based on empirical data collected during observations and interviews in Yaroslavl and Kostroma in 2018–2019, it concludes that cases of legal consultations in mosques illustrate the intersection of two logics at the same time, namely, bureaucratization and the expression of civic identity for Muslims. Moreover, the author argues that there is no insoluble contradiction between these logics, despite the use of the concepts of bureaucracy and activism in everyday language.</span></p></div></div></div>2021-06-04T00:11:50+03:00Copyright (c) 2021 Islamologyhttps://islamology.in/journal/article/view/206On the Way to Mecca: Odessa as an Imperial Center of Muslim Pilgrimage2021-01-03T14:05:05+03:00Denis Brilevdbrilyov@gmail.com<p>The article considers Odessa's role as a key transport hub in the pilgrimage route of Russian Muslims. The author demonstrates how the Hajj industry infrastructure developed in Odessa throughout the 19 — early 20 centuries and how it affected the formation of the local Muslim community. The pilgrimage infrastructure of Odessa formed in the pre-revolutionary period was used in the Soviet era to carry out the Hajj of 1927, which overall had a positive effect on the policy of the Soviet government towards pilgrims.</p>2020-12-31T21:55:00+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/207A Review of Sources on the History of the Intellectual Heritage of Uzbekistan (XIX - early XX)2020-12-31T21:55:00+03:00Bakhtiyor Alimdjanovbalimdjanov@gmail.comReview2020-12-31T21:55:00+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/208Marsil N. Farkhshatov/Isogai Masumi: “My Autobiography” by Ḥasan ‘Aṭā’ Gabashī in 1928: ‘Ulamā’ and Soviet Power2021-01-04T15:57:19+03:00Sebastian Cwiklinskisebastian.cwiklinski@web.deReview2020-12-31T21:55:00+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/209The Concept of Traditional Islam in Modern Islamic Discourse in Russia (Ed. by Renat Bekkin)2021-01-04T15:57:33+03:00Aruuke Uran KyzyAruuke.KYZY@trtworld.comReview2020-12-31T21:55:00+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/198Politics of memory in Muslim societies2021-01-03T13:49:05+03:00От редакцииpaper@islamology.inThis issue brought together researchers of Islam and Muslim societies in their reflections on memory and traditions of describing and interpreting history. The subjectivity of memory, which we often trust, serves as an example of how the same events in the past can be perceived and evaluated differently, not only by different people, but even by the same person in different periods of time.2020-12-31T21:54:59+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/199"I Put on my Khirqah to Become a Sufi": The Malāmatiyya Movement and the Construction of Sufi History in the Writings of the 10 – 13 Centuries2021-01-03T13:50:12+03:00Maxim Alontsevmalontsev@hse.ru<p>The critical task of textualization of Sufi practices in the 10-13 centuries was legitimization and establishing Sufism within the framework of "orthodox" Islam. That is why the authors of this period strive to present Sufism as an authoritative "science," which uses other Muslim sciences' methods and techniques. Another important aspect of legitimizing the Sufi movement was creating its pious history, which traces the roots of Sufi teachings back to the Prophet Muhammad's time. The authors of Sufi bio- and hagiographic works of this period constructed the history of Sufism that involved the early Islamic renunciants and representatives of the local mystic-ascetical movements that Sufism encountered after spreading its influence outside Baghdad. One of those movements was the "Path of Blame" (<em>malāmatiyya</em>) representatives, which was initially one of Sufism's regional competitors. However, as the 10-13 century sources demonstrated, its representatives, ideas, and practices were actively incorporated into the "Sufi science." They became part of the history of Islamic piety constructed by the Sufi authors.</p>2020-12-31T21:54:59+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/200The Historical Memory of Bulgar and Transformation of "Bulgar" Identity in the Vaisovites' Ideology and Practices (Second half of the 19 - first quarter of the 20 centuries)2021-01-26T02:30:49+03:00Diliara Usmanovadusmanova2006@mail.ru<p>The article is devoted to the analysis of such a phenomenon as the emergence, development, and transformation of the «Bulgar idea» among the Vaisovites along with the inception and evolution of the teachings and practical movement of the Vaisovites in the early 1870s — early 1920s. The choice of this a half-century chronological segment is conditioned, on the one hand, by specific historiographic gaps; on the other, by the presence of autochthonous and relevant written evidence, speaking in the voice of the «Vaisovites» themselves. The events related to the so-called «neo-Bulgarists» of the late 20 — early 21 centuries, relatively well studied by the works of V. Schnirelmann, T. Uyama, and S. Cwiklinski are deliberately left outside this article. The article also indirectly touches upon examples of the various manifestations of «Bulgarism» in the Tatar intellectual environment and the historiographic field of the 19th century (covered in the works of M.A. Usmanov, A. Frank, M. Kemper, etc.).</p>2020-12-31T21:54:59+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/201Tarih-e Milli: "Our History" in the "Shura" Journal2020-12-31T21:54:59+03:00Dilyara Brilevadiliarabrileva@gmail.com<div>The study deals with the formation of the idea of the national history among the Muslim Tatars of the Russian Empire in the periodicals in the early 20 century. The study's analysis is based on the materials of the journal "Shura" (1908-1917). Discussions about the history of the Turkic Tatars were built around the concepts of "our history" (<em>tarihymyz</em>) and "national history" (<em>tarih-e milli</em> and <em>milli tarih</em>). The ideas about "our history" in the journal "Shura" were formed through the construction of the "glorious history" of the Turks and the creation of the image of a civilized (<em>madani</em>) nation. Discussions about national history allow us to reveal whom the authors of the publications attributed to the category "our ancestors" and what traits were attributed to them. The interpretation of the Turko-Tatar history was considered to be distinctive for this periodical (A. Assmann).</div>2020-12-31T21:54:59+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/202Musa Kundukhov as a Figure of Memory. The Mosaic of Identities2021-01-12T13:48:48+03:00Ruslan Mamedovruslan.dziub@gmail.com<p>The article analyzes the usage of the images of Musa Kundukhov, the Ossetian Major General of the Russian Imperial Army and, later, the Brigadier General of the Ottoman army (1818 - 1889), in constructing the narratives of collective memory. The author examines how through the image of Musa Kundukhov as a figure of collective memory for more than a hundred years, have been used by several authors to construct identities and shape memories of historical events and traumas. The article shows how the figure of Kundukhov was transformed in various narratives, sometimes was "reborn" and sometimes sinking into "oblivion," depending on their involvement in topical discussions.</p>2020-12-31T21:54:59+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/203Imagining the Emancipation of Muslim Women in Soviet Turkestan2021-01-03T14:03:03+03:00Daniil Melentyevback-in-95@mail.ru<p>The agitation posters on Muslim women's emancipation and Bolsheviks' gender policy open up a different perspective on the soft sociocultural reforms in Soviet Turkestan. Visual agitation was a means of cultural transfer of Europeanized and secular norms into the patriarchal public and private space and a tool for recoding the indigenous peoples' worldview. The paper investigates visual agitation and analyzes the principles of functioning of emancipation posters of Muslim women in a culturally sophisticated society. Agitation posters are examined as instruments of modernizing women's living environment in cities, villages as well as in the steppe (of a nomadic lifestyle). The paper partly raises the question of the potential limits of the perception of indigenous women's image. The theoretical researches of Soviet art critics are used for this analysis. There is an attempt made to analyze the visual propaganda in the cultural and psychological contexts as well as in terms of the artistic features of the images. The visual agitation is studied as an essential component of emancipation, which played a significant role in promoting the values of Soviet feminists in the first half of the 1920s. </p>2020-12-31T21:54:59+03:00Copyright (c) 2020 Islamologyhttps://islamology.in/journal/article/view/204Zuleikha Awakens the Identity: How the TV Series's Debates Become 'Battles for History'2021-01-22T21:18:44+03:00Marat Safarovsafarov84@mail.ru<p>The article analyzes the viewer's perception of the TV series released in spring 2020 called "Zuleikha Opens Her Eyes," based on the same-name novel by Guzel Yakhina. Like the book's publication, the TV adaptation led to sharp polemics in Tatarstan and among Tatars living outside the republic. The TV adaptation demonstrated ethnic-identity elements, including acceptable boundaries and forms of demonstration of "Tatar" identity outside of the Tatar public. The debates exposed the reflection on the idealized perspective of the Tatar past. The "battles for history" in the Tatar discourse on the novel and the TV series become more than just a polemic on the interpretation of a particular event or period of history; it also became a battleground for monopolizing the interpretation of the abstract "past" by different sides. Opponents in debates relied on arguments based on the literary sources or their family narratives while rejecting narratives contradicting their picture of the world.</p>2020-12-31T21:54:59+03:00Copyright (c) 2020 Islamology