Бурхан аз-закирин. Доказательство для поминающих
The book deals with the historical process of the spread of Islam in the territory of the modern Russian Federation, and partly the republics of the former Soviet Union, characterized by the features of traditional Russian Islam. It also assesses the development of interaction and cooperation between Russia and the states of the Organization of Islamic Solidarity and other international associations of islamic states. The existing problems and prospects of development of relations between Russia and the world Muslim community are studied.
The case of a Sufi shrine of the Dagestani origin in Turkey examined in the article relates to the history of shared transnational Sufi networks. The naqshbandiyya-halidiya brotherhood of the Ottoman origin once moved from the Middle East to Russia’s borderlands in the Eastern Caucasus and then came back to the Ottoman Empire from the North Caucasus. Dagestani Sufi networks and holy places represent a specific kind of interactions between the Muslim elites in the Middle East, the North Caucasus, the Volga-Ural region, and Anatolia from the late nineteenth century up today. The biographies of Muhammad and Sharaf ad-Din from Kikuni buried in Turkey are well documented in various written sources, epigraphs, and oral histories. They participated in the 1877 Uprising, were exiled in the Volga region, and then immigrated to the Ottoman Empire. Their biographies show that the Naqshbandiya-Khalidiyya often crossed political boundaries and ideological barriers established in the region during the demarcation of the possessions of the Ottoman Turkey and the Russian Empire. The exchange of territories and subjects between Turkey and Russia over the past one and a half centuries led to the emergence of hybrid identities. The article traces a micro-history of an identity in a muhajir (immigrant) village community in Western Anatolia. Contrary to popular belief, the Sufi brotherhood never represented a single elusive player in the “Big Game” between the Great Powers. Rather, it included numerous rival factions whose leaders formed complex relations with each other and with local political elites. Sufi ritual networks were and still are closely connected to more local networks of sacred sites (ziyarats) in the regions.
This catalogue contains a full description of the collection of Turkic, Arabic and Persian manuscripts, lithographs and old-printed books of the Lazarev Institute of Oriental Languages in the collection of the Scientific Library of the MGIMO University, Ministry of Foreign Affairs of the Russian Federation. It comprises more than 200 manuscripts (some of which were copied in Central Asia, Turkey, Iran, Syria), over 100 lithographs and 200 old-printed books (including books from the printing house of the Turkish printing pioneer Ibrahim Muteferrika, and of Burnashev’s “Asiatic Typography” in Kazan) which have not as yet been subjected to systematic description and study. The catalogue is provided with indexes listing the names of manuscript copyists, lithograph publishers, places where the manuscripts were copied, editions of lithographs, as well as other names and titles of works.
A number of papers on the sociology of Islam are based on an assumption about the domination of a negative, or at least “problematic” nature of Islam. Many authors connect such image with terrorism, violence and migration. A securitization of Islam occurs not only in the media, but even in academic research through reproducing the Orientalist approach. Despite the fact that the narrative of Islamophobia is firmly entrenched in many types of discourse about Islam, the simple question remains unanswered: how is this happening? In this paper we try to answer this question by studying the materials of the Russian media. What are the mechanisms of creating the discourse of Islamophobia? How is the opposition of traditional and radical Islam being created? How important is the agenda of the Islam experts our in forging knowledge about Islam? The main goal of this work is to show the mechanism that makes Islamophobia a hegemonic discourse in the Russian media.