The Language of Moderate Salafism in Eastern Tatarstan

Bustanov, Alfrid

doi:10.1080/09596410.2017.1293372

Cited by 7 publications

(4 citation statements)

References 12 publications

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“…Other groups look down upon the Salafi group in Tartastan; even though they are very active in publishing their works, they translate their works so that people outside Tartastan can understand Tartastan's Salafi ideology. The Republic of Tatarstan is very obedient to its mother tongue and has been known since the 1980s to 1990s (Bustanov, 2017).…”

Section: Islamic Education Policy In Russiamentioning

confidence: 99%

Comparative Analysis of Islamic Education Policies in Indonesia and Russia

Usman,

Hunaida,

Mala

et al. 2024

Al-Hayat J. Islamic. E.

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This research discusses Islamic education policies in Indonesia and Russia. The importance of this study is based on the Islamic education policy process in countries with a majority Muslim population and countries with a majority non-Muslim population. This research was conducted using a qualitative approach, and data was collected from books, journals and experts' thoughts related to the research theme. Data was obtained with the help of an electronic database site with a Scopus-indexed national and international journal search site, which was then mapped by searching for inclusive and exclusive criteria. The next step was selecting studies, collecting data, and extracting data, and the data was analyzed using comparative techniques. Based on the findings, Islamic education policies have been implemented in Indonesia and Russia, as evidenced by the policies issued by the government for implementing Islamic education from the lowest level of education to the highest level of education. Indonesia implements an integral curriculum policy combining religious and general education. Russia implements a mandatory curriculum policy that requires students to choose their religious education, including Islamic education. Through this research, it is known that there is still room for Islamic education in secular countries, and secular countries believe that Islamic education plays a vital role in creating a generation of character. Thus, this research significantly contributes to the development of Islamic education at the global level by identifying space for Islamic education in secular countries and emphasizing the critical role of Islamic religious education in creating a society with character. This enriches discussions about the relationship between religion and education in the context of multiculturalism and religious pluralism and provides a basis for developing inclusive and sustainable education policies in various countries.

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Section: Islamic Education Policy In Russiamentioning

confidence: 99%

Comparative Analysis of Islamic Education Policies in Indonesia and Russia

Usman,

Hunaida,

Mala

et al. 2024

Al-Hayat J. Islamic. E.

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show abstract

“…But such an 51 Ioldyz madrasa was opened in 1990 and closed in 1999-2000 for jihadist activities. Bustanov 2017. approach had led to the nuclear catastrophe of Kyshtym in Southern Urals. Ibn Qayyim, by contrast, had viewed pollution and disease as products of moral failure which caused disharmony between the creation and its creator: God made the world perfect but human beings failed to follow God's will, which continuously polluted the human body, the plants, and the animals, and provoked epidemics, earthquakes, and famine.…”

Section: Malik Ibrakhim: Prophetic Medicine As An Equivalentmentioning

confidence: 99%

New-Age Islam in Russia Enchantment and Alternative Healing among the Volga Tatars

Kefeli

2023

Anz. phil-hist

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In the 1990s, the language of esotericism and holistic healing permeated Eurasian intellectual discourse as Volga Tatars discussed the place and the nature of Islam in their personal and communal experience. This interest in esoteric enchantment was far from being a Western import, but rather stemmed from a post-war reaction against Soviet rationality through the rediscovery of Russian esotericism, Eastern religions, shamanism, Sufism, and various forms of folk healing. However, after the collapse of the Soviet Union, this interest in esoteric philosophy and New-Age healing practices intensified. For some, New Age became a tool for the routinization of Islam in their daily life; for others, it became part of the debate over what constituted orthodoxy in their community's religious life. This article draws inspiration from recent anthropological research which conceives of New Age as an "interpretive frame" or "an inner grammar" that can influence or reconfigure traditional religiosity. Esoteric spirituality is an essential part of the Soviet and post-Soviet religious landscape that needs further investigation.

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“…While Salafism is often attributed to foreign radicalism in Russia, Alfrid Bustanov demonstrates how Tatar activists subscribe to Salafism while at the same time referring to local Tatar traditions in order to claim legitimacy of their version of the religion. (Bustanov 2017).…”

Section: The Governance and Domestication Of Islammentioning

confidence: 99%

Discussions about indigenous, national and transnational Islam in Russia

Aitamurto

2019

Religion, State and Society

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Transnational Islam is increasingly presented in the Russian political rhetoric as a security threat. Therefore, Russian politicians and authorities attempt to support indigenous or national forms of Islam. Similar policies are implemented in several western European countries. Yet they tend to disregard the heterogeneity of the Muslim community, they create exclusions and they are often conceived as imposing outside evaluations and interpretations on Islam. This contribution analyses initiatives intended to develop a national Islam in post-Soviet Russia. While the aims, methods and problems in different countries are often quite similar, the values and norms underlying these initiatives vary and reflect the societies from which they emerge. This contribution argues that since the 1990s, the changes in the political line of the Kremlin have impacted the project for a 'national' Islam by placing less emphasis on liberal values and more emphasis on adherence to loyalism and political conservatism.

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The Language of Moderate Salafism in Eastern Tatarstan

Cited by 7 publications

References 12 publications

Comparative Analysis of Islamic Education Policies in Indonesia and Russia

Comparative Analysis of Islamic Education Policies in Indonesia and Russia

New-Age Islam in Russia Enchantment and Alternative Healing among the Volga Tatars

Discussions about indigenous, national and transnational Islam in Russia

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