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In our time, terrorism poses a direct threat to the life and well-being of citizens of any country in the world. Religious extremism poses a particular danger, the origins of which are in fundamentalism, which has taken possession of the minds of millions of believers.

As it turned out, public, state and scientific institutions were not ready for such a powerful surge of terrorism based on spiritual contradictions.

What is religious extremism

This concept implies a kind of radicalism that has developed on the basis of a hostile perception of one or another confessional ideology.

Origin of the term

The term "extremist" appeared at the beginning of the last century. The French political scientist M. Leroy thus designated members of political parties or groups united on the basis of faith, fanatically devoted to their ideas, ready to sacrifice everything, including life, for the sake of their embodiment. In particular, against the backdrop of the then revolution in the Russian Empire, he called the Bolsheviks and monarchists "red" and "white" extremists.

The meaning of the concept

concept “extremism” comes from the Latin “extremus” (extreme) and denotes the unconditional adherence of certain individuals to extreme political or religious views, which makes them commit acts aimed at radically changing the current situation contrary to generally accepted canons.

In particular, spiritual radicalism finds expression in intolerance towards people who profess other religions.

Extremism and terrorism

Both terms can be understood both as a certain ideology and as an action aimed at its implementation. Despite the common approach to the main criteria, their essence is different: "extremism" is a much broader concept than "terrorism".

If the first concept is interpreted as a worldview, then the second is an activity based on this worldview. An Islamic fundamentalist is not necessarily a terrorist if, in his radicalism, he does not go beyond the generally accepted norms of behavior, that is, he does not commit any violent acts against representatives of other religions.

However, religious extremism and terrorism are one and the same.

The history of the phenomenon

Terrorism with religious roots originated many thousands of years ago, when in ancient Egypt Pharaoh Akhenaten announced the change of the cult of the god Ra with the worship of Aton, ruthlessly suppressing the resistance of the adherents of the old faith.

Much later, pagan Rome practiced terror against Christians. So, in 259, right during the liturgy, the Romans killed Bishop Sixtus II and the priests who served with him.

In the Middle Ages, in many countries of the world, secret sects arose among various cults, such as the Sicarii, the Fidais and the Assassins. It is believed that it was they who became the founders of modern religious-terrorist organizations.

Reasons for the appearance

The main reason for the emergence of "extreme" views among believing youth, the main contingent of extremist formations, can be called the fact that they do not have sufficient knowledge about the essence of religion itself. This applies to Christianity, and Islam, and Buddhism, along with all other cults. Spiritual and intellectual ignorance brings guys and girls into the environment where the rejection of dissent is cultivated.

As for the general causes of modern radicalism in general and religious radicalism in particular, the main one among them is the inability of state and public institutions to solve the national, religious, and economic problems that have arisen in the country.

Sometimes the state is not able to peacefully resolve territorial claims caused by the mismatch of ethnic and religious borders, nip separatist tendencies in the bud, ensure the preservation of national, cultural or religious identity, equalize rights and material well-being all ethnic groups of the state. It is likely that sooner or later protest groups will arise in such a state, choosing violence as a method of achieving their goals.

Development and distribution

The rapid development and wide spread of religious radicalism is caused by the desire of certain social formations to use interreligious disagreements to achieve power, which is inextricably linked with financial interests.

Apart from the problem of confrontation between Catholics and Anglicans in Ulster, which has already largely lost its relevance, Islamist terrorist organizations play the main role in the world system of extremist structures, which include about 150 large and small groups.

Al-Qaeda, Hamaz, Hezbollah, Islamic Jihad, etc., which originated in the last century, entered the political arena as groups of fighters for the rights of certain ethnic groups, confessions and political forces, and over the years have become accustomed to active military resistance.

The coming to power of the forces supported by them and the "officialization" of previously illegal structures did not abolish them, but turned them into terrorist organizations.

The development of fundamentalism in Islamic countries has already given rise in our time to a global conflict of “religious worlds” instead of the equilibrium secular world order that was established in the last century.

Further fate

Researchers assess the prospects for the future development of religious radicalism in different ways. Some argue that soon, thanks to the actions of the forces of the world community, it will come to naught. The majority is inclined to the conclusion that terrorism, this powerful tool that is used not only against the government, but often by the government itself, can be temporarily encapsulated in order to strike a decisive blow at the moment determined by its leaders.

The fact is that international terrorism is not only a military structure, but also a generator of ideological sabotage, and, as you know, it is very difficult to resist such a method of struggle. The experience of the counter-terrorist struggle shows that any attempts to negotiate with the fundamentalists are doomed to failure, as well as attempts to stay away from the problem.

At the moment, none of the prerequisites for the development of radicalism has been eliminated. Therefore, experts predict a long-term nature, moreover, the activation of all types of terrorism, including religious.

Current position

If in the middle of the last century no one thought about the threat to humanity from the side of orthodox believers, then already at its end, the conditionality of terrorist acts by the confrontation of various confessions began to grow like an avalanche. Already in 1995, a quarter of international terrorist attacks and more than half of the deaths were attributed to religious groups.

With the onset of the 21st century, this kind of radicalism has almost supplanted all other forms of it, which we see daily in the news feeds of news agencies.

Despite the fact that Islamic terrorism clearly prevails, other cults have also encountered attempts to organize large-scale actions. In the United States, the Christian sect "Covenant, Sword and Hand of the Lord" at the end of the last century made plans to poison water pipes with cyanide and thus "speed up" the second coming of Christ. A little later, the well-known sect "Aum Shinrikyo" not only carried out a chemical attack on the subway of the capital of Japan, but also prepared a number of attacks.

Extremist activity

This term refers to practical steps aimed at implementing the ideological guidelines of extremists.

Essence and signs

The inner essence of the phenomenon of religious radicalism is intolerance towards believers of other faiths or a violent change in the existing situation within one confession. The extreme manifestations of spiritual confrontation are accompanied by isolationism, rejection of alien cultures and the forcible imposition of their own standards of ethics, morality and religious practice.

signs religious radicalism include, first of all, fanaticism, with which the bearer of one religion forces representatives of other confessions to follow their principles, regardless of their interests.

A person prone to radicalism often exaggerates the elements of religious practice and church prescriptions, forcing those around him to also excessively demonstrate his adherence to the dogma.

In dealing with people, such people show rudeness and categoricalness, and extremes in their behavior relate not only to religious, but also to other spheres of life.

Extremists are very active people, and their activities are of a destructive nature, expressed in causing harm to both the foundations of law and order and interpersonal relations during their protest actions.

Purpose and ideology of extremists

The main goal of spiritual radicalism is the exaltation of one's own religion at the expense of the suppression of others. At the same time, the task is often set to build a special state, as in the case of ISIS, based on the principles of forcing all its citizens to follow the principles of their cult, replacing civil legal norms with religious ones.

The ideology of such movements is based on fanaticism, which, in the absence of deterrents, turns into extremism and terrorism. Recreating society in the form in which it existed at the time of the birth of religion is one of the ideological foundations of fundamentalist fanatics, who usually appeal to authoritative religious teachings to confirm their principles. While claiming to be the only correct interpretation of them, they at the same time deny everything that does not fit into the outline of their worldview.

In the process of promoting their ideology, extremists use emotional impact on people, appealing to their feelings, not reason. In this regard, it is important to note the tendencies towards endowing the leader of the movement with charisma and infallibility, while their very religiosity is under great question.

Manifestations of extremism

Among the specific manifestations of spiritual radicalism, there are both violent, that is, terror, and non-violent, propagandistic in nature. Among the latter are the distribution of relevant printed and electronic materials, the ostentatious charity of people and structures that have proven themselves to be extremists, the organization of training for specialists needed by this or that organization.

It is also practiced to create various institutions, centers in which people who have got there are involved in exoteric disciplines, as a result of which many lose their will and become members of various extremist structures.

As for terrorist acts, which provoked a radical attitude towards religion, their examples are horrifying.

In 2017, there were 348 suicide attacks in 23 countries around the world alone. They involved 623 terrorists, including 137 women. As a result of terrorist attacks in one year, 4,310 people were killed and about seven thousand were injured.

Various groups of Islamists claimed responsibility for these tragedies.

Possible consequences

The consequences of crimes committed by spiritual terrorists can occur both immediately after the terrorist attack, and can be calculated by extremists for the long term.

Among them, the most real:

• seizure of financial assets and property from the population;
• "zombifying" people with various types of programming;
• the transformation of latent religious and ethnic strife into full-scale wars;
• violation of the legitimate rights guaranteed to citizens by the Constitution of a particular country;
• slowdown and cessation of growth of economic development;
• an increase in the number of suicides and mental illness;
• destruction of historical and cultural monuments;
• the emergence of anarchy in society;
• the subordination of the educational process to clerical systems;
• paralysis of state and local government;
• uncontrolled distribution of drugs.

Forms of extremism

Sociologists and political scientists believe that there is a relationship between religious and non-religious extremism, and there are several forms in which they manifest themselves.

Social

Social , or, as it is called, domestic terrorism is embodied in the constant intimidation that occurs in everyday life. Its signs are street crime, instability of social and economic life, unsettled life, an abundance of outcasts in society.

ethnic

Ethnic radicalism is considered an extreme form of struggle against real or imaginary violation of the interests of certain ethnic groups. It is based on nationalism, manifested in various forms- from everyday ethnophobia to chauvinism.

Political

Political Terrorism implies actions with the aim of putting pressure on political leaders or power structures aimed at changing their policies or making certain decisions that are beneficial to radicals. The Russian martyrology of political terrorism includes the murders of journalists Dmitry Kholodov, Anna Politkovskaya, General Lev Rokhlin, Chechen leader Akhmat Kadyrov, public figures Galina Starovoitova and Boris Nemtsov.

The murders in modern Russia of Muslim leaders, such as Umar Idrisov and Magomed Dolkaev from Chechnya, Abubekir Kurdzhiev from Karachay-Cherkessia, Kurbanmagomed Ramazanov from Dagestan, Anas-khadzhi Pshikhachev from Kabardino-Balkaria, Ildus Faizov from Tatarstan and many others, have, in First of all, religious and political overtones.

religious

Radicalism based on faith sets the task of rebuilding the world in accordance with religious beliefs. Spiritual radicals deny the system of religious values ​​that has developed in society, wanting to spread their beliefs to the entire society.

Despite the fact that terrorism is now associated mainly with Islam, religious radicals are found not only among Muslims. In Germany, cases of violence against emigrants by Germans who position themselves as Christians have been recorded, and in Russia there are many latent extremists who, under the guise of Orthodoxy, propagate Russian chauvinism.

Sectarians, who are also considered Christians, urge their co-religionists to ignore the secular nature of the state, to refuse passports with a TIN. Neo-pagans organize gatherings in remote places, during which they pray to the ancient gods to send down misfortunes on Christians. Satanists in many cities of Russia and other countries are actively luring young people tempted by the practice of permissiveness.

In Myanmar, Buddhists forced hundreds of thousands of Rohingya Muslims to leave the country; Hindus have been in conflict with Muslims from Pakistan for many years, claiming part of Indian territory.

In general, spiritual terrorism is any manifestation of aggression on the part of radical believers, who exist today in almost all cults of the planet and who want to win the status of their faith, if not the only one, then the dominant one.

The slogan of Islamic fundamentalists "Death to all infidels" became the quintessence of this phenomenon. The fact is that, despite the peace-loving statements of the majority of Muslim priests, Islam is based on the principle that it is not just a faith, but a system of political, ideological and social views, destined from above to become above all other religions. Based on this, it is Islam that should rule the world, and whoever does not recognize this will be destroyed.

How to fight extremism and terrorism

Countering extremist activity is a difficult but solvable task. It's long painstaking work associated with risk. We must not forget that faith is almost the most powerful weapon in the conditions of our planet, and fanaticism very seriously opposes the fighters against terrorism.

Fighting methods

Based on many years of experience, the fight against this kind of radicalism solely by the methods of repression does not bring decisive success. If you have to fight the bandits with military weapons in your hands, then it is impossible to shoot at the ideology. Therefore, it needs to be opposed by the power of persuasion based on intellect and enlightenment.

IN last years we have seen more than one example when quite prosperous young people left everything and went to fight for the ideals of Islamism. Suffice it to recall the case of Moscow State University student Varvara Karaulova. In order to avoid such unfortunate cases, it is necessary from childhood to instill in people respect for other nations, religions, just for their neighbors. To give the beginnings of legal literacy, to educate and convince of the initial equality of all in the face of the Law of God and man.

It is necessary to purposefully and systematically tell on the pages of the press, on the Internet and on TV programs both about the true goals of extremists and about the activities of religious denominations that have not fallen into radicalism, to inform about the good that clergy bring to people who have rejected fanaticism as a mortal sin.

A large role in the fight against various kinds of radicals is given to media monitoring, as well as the work of law enforcement agencies to monitor and eradicate the activities of destructive groups masquerading as religious organizations.

A huge role in this work is assigned to the spiritual leaders of all confessions of the Russian Federation. After all, it is they who can convince their parishioners that any radicalism brings nothing but evil.

Prevention methods

In the long term, the prevention of terrorism on interfaith grounds comes to the fore. In this vein, the socio-political situation, especially in disadvantaged regions, can be improved by using the means of psychological control over potential carriers of radical ideas.

For this, the media educational institutions, beginning with lower grades, it is necessary to expose the inhuman nature of spiritual fanaticism, to explain the whole utopianism of the hope of winning world domination, of concrete examples to show the inferiority of destructive organizations and, conversely, to propagate the ideology of humanism in every possible way.

Video

This video contains footage of the largest terrorist attack in history, which took place on September 11, 2001 in New York.

Religious extremism as an enemy of the true faith

Religious extremism today? it is a problem for both strong and weak countries in both the West and the East. But every country, every society has its own peculiarities. What is religious extremism in Kazakhstan? What are its roots, and what are the ways to fight this evil? religious extremism Salafism madhhab

These and other questions of our newspaper are answered by Kairat Lama Sharif, Chairman of the Agency for Religious Affairs.

• - What can you say about the relationship between the concepts of "prevention of religious extremism" and "countering religious extremism" and how they are implemented in practice?
• - The Agency for Religious Affairs is the central executive body whose activities are aimed at ensuring interfaith harmony, the rights of citizens to freedom of religion and interaction with religious associations, as well as intersectoral coordination in this area. Thus, the agency implements the provisions that are enshrined in the Constitution of our country.

Consent and stability are priorities domestic policy Kazakhstan and the necessary conditions for the development of our republic and the improvement of the well-being of citizens, therefore, the state has formed a whole system of bodies that provide them. The agency has its place in this system.

Today's challenges and threats to stability in such a socially important and sensitive sphere as religion are manifestations of extremism: be it ideology, appeals or actions.

Of course, we must and must counteract extremism in the religious sphere, which is carried out in accordance with the Law of the Republic of Kazakhstan "On countering extremism." Countering extremism? this is the activity of state bodies aimed at protecting the rights and freedoms of man and citizen, the foundations of the constitutional order; to ensure the integrity and national security of our multi-confessional country from extremism; to the prevention, detection, suppression of extremism and the elimination of its consequences, as well as the identification and elimination of the causes and conditions conducive to the implementation of extremism.

Therefore, countering the so-called religious extremism, one of the functions of the state is to protect its own citizens, ensure national security, prevent extremism and eliminate its causes and prerequisites. That is, we can say that at the legislative level, priority is given to the prevention of extremism at the stage of its occurrence.

The prevention of extremism is embodied in its prevention, which, according to the mentioned law, is a system of legal, organizational, educational, propaganda and other measures.

In pursuance of the norms of domestic legislation, the agency implements the task of implementing information and propaganda activities, which is enshrined in the Regulations on the Agency of the Republic of Kazakhstan for Religious Affairs. Within its framework, information and propaganda groups are being created to ensure religious freedom and prevent religious extremism among the population, which, with the organizing role of the agency and its territorial departments, carry out work throughout Kazakhstan. Such groups include specialists in religious studies, theologians, scientists, employees of central and local executive bodies for religious affairs. In the course of their work, information and propaganda groups try to reach the widest possible social strata and, first of all, young people, bring the true humanistic principles of religion to the population, instill in them traditional spiritual values ​​and inform them about the danger of being involved in radical religious jamaqats.

Thus, in the first half of 2012, members of these advocacy groups held about 1,600 events, including with jamagats, held seminars, meetings and round tables, the coverage of the population was more than 53,500 people.

• - In order to effectively counteract religious extremism, it is necessary, relatively speaking, to know the enemy by sight. How do you imagine today's extremist?
• - Everyone understands that extremism begins with an ideology, that is, with those ideas that motivate and direct people to action. Therefore, religious extremism can be called a consequence of the collapse of the USSR, when old ideals collapsed, and society has not yet created new ones. It was then that various variants of social and state structure were drawn to the post-Soviet space from all over the globe. Foreign religious and religious-political groups did not stand aside either. It should be borne in mind that in the immediate vicinity of our western borders passed fighting Russian Federation against militants who claimed their right to sovereign secession based on their own religious and political ideas. These events had ideological responses in the territory of the western regions of Kazakhstan.

As a result, in such conditions, it was the youth, as a generation at the turn of the epochs, who were primarily subjected to ideological influence, and perhaps even ideological sabotage by foreign extremist centers.

So today is a portrait of an extremist? this is, in general terms, a portrait of a man of 20-30 years old, who accepted the ideological attitudes that came from outside, and sometimes even underwent ideological manipulation. To this must be added a layer of social problems. The fact is that not everyone, due to subjective and objective reasons, finds their place in life, can go to university or get a well-paid job. The feeling of alienation from a number of social benefits pushes the young man to a kind of "revenge". To do this, he wants to become part of some significant and influential group or even a social force. In the 1990s, we remember, young people aspired to join some gangster groups. Then it became irrelevant. Is there another channel for the release of marginal energy today? religious extremism.

So an extremist? this is necessarily a person with problems: ideological, social, financial, and also psychological. Indeed, sometimes a person has everything: education, work, family, even talents, and he goes into radicalism. Cause? psychological instability.

• - It is generally accepted that today's extremist is a young man with a full beard and cropped trousers, and his companion is a girl in a hijab. To what extent do these images fit into the social portrait of an extremist?
• - On the one hand, the issue of a beard and wearing clothes prescribed by religion is a matter of personal choice for each person.

By the way, this is a feature not only of Islam. Today we can see both Orthodox Christians with a beard and Christian women with covered hair. So beard and clothes? it's not an indication of anything.

Moreover, a person with extremist aspirations can deliberately change the image that is "traditionally" attributed to him, and, as it were, merge with the surrounding secular society in order to achieve his illegal goals. For so long, radicals have been operating abroad, in Kazakhstan in Lately they also adopt this tactic.

Another thing is that religious motivation in choosing clothes can hardly be called appropriate when working, for example, on public service or in general education school. These are today's realities of Kazakhstan, which is a secular and at the same time a multi-confessional country. Therefore, some one common and neutral standard is needed. Imagine what kind of discord could arise in the future if believers of different religions put on clothes for work, say, in the akimat or clinic, based on religious considerations.

• - In connection with religious radicalism in Kazakhstan, people most often talk about Salafism. Tell me, how does Salafism differ from the Hanafi madhhab traditional for Kazakhstan?
• - Let's start with the fact that the madhhabs in Sunni Islam cannot be compared, for example, with Orthodoxy and Catholicism in Christianity. The word “madhhab” itself literally means “direction of movement”. Are there "madhabs on fiqh"? Islamic law, and there are “madhhabs according to aqida”? creed. That is, Sharia legal schools are one thing, but theological schools with their ideas about God? it's different.

As a rule, legal schools are called “madhhabs”, and theological schools are called “aqids”. According to these two signs, all directions in Islam can be classified. But it should be clearly understood that the madhhab and aqida? they are different things. For example, material objects can be classified according to shape and color. In this case, an object can be square and red at the same time, red and round, round and green, etc. And ask, for example, is it red or round? essentially incorrect.

So, as you know, traditional legal madhhabs? four: Hanafi, Shafi'i, Maliki and Hanbali. Are there two major theological schools? Ashari and traditional for the whole of Central Asia? maturidite. At the same time, it has historically developed that the Maturidi aqidah is most often combined in specific regions with the Hanafi madhhab, the Ashari? with the Shafi'i and Maliki madhhabs, and so on.

In countries where Salafism is widespread? is it Saudi Arabia and some neighboring countries of the Persian Gulf? dominated by the Hanbali madhhab. But Salafism itself does not consider it necessary to strictly adhere to one madhhab, some of the Salafi scholars generally deny such a need. Therefore, one can see Salafi zhigits, who only yesterday learned to read namaz, and at the same time categorically declare: they say, we do not need a madhhab.

Do Salafis believe that they profess the pure aqida of the Salaf? literally "ancestors, predecessors". This is how the Islamic tradition calls the first "three righteous generations", that is, the companions of the Prophet Muhammad and the next two generations of Muslims. But many representatives of traditional theological schools do not agree with this.

Also, the majority of Salafis in Kazakhstan deny most of the Kazakh traditions in the bud, considering them “bidat” (“unauthorized innovation”) or “shirk” (“giving partners to Allah”). At the same time, they do not take the trouble to delve into the historical reasons for the emergence of some national traditions of the Kazakhs.

Another problem is that our so-called adherents of Salafism often take the fatwas of the Saudi sheikhs, issued by them, in fact, for their fellow citizens? Saudis, and begin to apply them mechanically in Kazakhstan. Although it is well known that in the Islamic tradition, fatwas for each particular country should make their own, domestic scholars-ulema. On the same issue, the verdict may be different depending on the conditions of a particular society. I repeat, these are the basics of Islamic law. The Holy Quran says that Allah Almighty created people different (“O people! Verily, We created you from a man and a woman and made you peoples and tribes so that you recognize each other). (Quran, sura 49 "Rooms", verse 13).

The most important thing is that in our independent country, where peace and harmony reign, there should be no place for discord and hatred.

This means that there is no need to sit back! Enormous educational work is needed, and great historical responsibility lies with the Spiritual Administration of Muslims.

The main problem here is that religious traditions were interrupted in our country, which is why various non-traditional movements, and not only Islamic ones, are growing so luxuriantly in our once “cleared” religious field.

So what's important now? to protect the youth, the rising generation from being carried away by such views. And there, you see, many of those who have already gone there can come to their senses. Already, Salafis in most regions are much more cautious than they were in the 2000s. Some even agree to accept the traditional Hanafi madhhab in their daily practice - at least, when they come to the mosque, they no longer shout loudly “Amin!” If the imam asks not to do this.

• - And those who commit terrorist acts, blow themselves up, shoot at the police? Who are they?
• - This is done by takfirists and jihadists. Actually, these are two stages of a single process, from takfir to the declaration of jihad? one step.

According to their theological views, they belong to the Salafis, that is, they profess the Salafi aqida, but politically they act according to the method of Said Qutb? Egyptian radical executed in 1966, sometimes referred to as " godfather» practically all extremist movements in the modern Muslim world. He is also one of the ideologists of the radical wing of the Muslim Brotherhood movement. Therefore, we believe that takfirism is one of the most dangerous varieties of religious extremism.

• - What is takfir?
• - Does this word come from the same root as the word "kufr"? "unbelief", "kafir"? "unbelieving". Make takfir? means to declare someone an unbeliever. And someone who considers himself a Muslim. For example, do we have a favorite pastime of takfirists in Kazakhstan? to declare "kafirs" all those who do not perform the fivefold prayer, that is, the majority of those around them. Although this is contrary to the position of most Islamic scholars of all time.

In traditional fiqh? Islamic law? the conditions for issuing takfir are clearly defined, and all of them are grossly violated by our homegrown radicals. That is why it is so necessary to increase the religious literacy of our Muslims - so that anyone can easily point out to the takfirist his obvious mistakes.

Therefore, I repeat once again that the key factor in the fight against destructive currents is the fight against ignorance. Only under this condition will other measures to combat extremism and terrorism yield results.

• - In addition to the Salafists, in recent years, more and more often you can hear about a movement called Tablighi Zhamagat. What can you say about it?
• - "Tablighi Zhamagat"? literally "Community of preaching". It is an apolitical, pacifist religious movement organized in 1926 in India by a spiritual master named Maulana Muhammad Ilyas.

A feature of the movement is the absence of a program, charter, membership institution, etc. Formally, they do not exist at all. It is precisely in connection with this peculiarity that this “invisible” organization remained out of the view of experts for many years.

• - What are the dangers of this movement?
• - Do the Tablighites think what is the most important thing? it is sincerity in faith, diligent practice, and active preaching from door to door. But they neglect the acquisition of deep religious knowledge, they consider it insignificant. And we have enough of our own illiterate preachers. What was suitable for India in the 20s of the last century is not at all suitable for Kazakhstan in the 21st century.

Behind the external apathy of the Tablighis, there are still signs of rejection of the secular foundations of the state and government bodies. They diligently implant in society a special way of life, implying asceticism, unquestioning obedience to their leader.

In addition, adherents of this movement often neglect work, concern for the well-being of their families. For example, can they leave their wives and children and go on long journeys? well, if within the country, and can go abroad.

• - Questions arise in society due to the fact that during special operations, as a rule, all terrorists are destroyed. How appropriate is this use of force?
• - There is an active struggle against manifestations of terrorism and extremism in the society. Recent counter-terrorism operations show that law enforcement agencies have gained experience in the fight against terrorism. They identify radicals and prevent crimes that are being prepared against society.

Indeed, during several anti-terrorist operations carried out in Almaty, Atyrau and other regions, almost all members of terrorist groups were destroyed. Practice shows that terrorists are especially cruel, the value of human life, both someone else's and their own, does not matter to them.

Often there is a merging of criminal elements with religious radicals. In fact, under the guise of religious ideology, criminals act, who are neutralized by law enforcement agencies.

During special operations, the security forces offer these persons to voluntarily surrender and lay down their arms. However, the terrorists do not make contacts and offer fierce resistance. I would like to note that our law enforcement agencies are now better prepared for such situations. It can be recalled that last year, during special operations, there were victims from the police and special forces. Recently, it has been possible to prevent casualties on the part of the security forces and the population, despite the fact that we are dealing with a well-armed and brutal enemy. Many of the terrorists participated in organizing and carrying out terrorist attacks against the police, in addition, many of them have a criminal past.

It should be noted that the work of special services includes not only anti-terrorist operations and the destruction of terrorists. Underway significant work for the prevention of terrorism. In recent years, a number of terrorist attacks have been prevented, a number of radical groups have been eliminated. In the courts of Aktobe, Almaty, Uralsk, Atyrau, trials are being held on those suspected of extremist and terrorist activities. But, unfortunately, the threat remains, and its scale is still a cause for concern.

• - How to resist radical religious movements?
• - There are power methods and preventive ones. A qualitative improvement in preventive work is needed. In this regard, it is necessary to counteract the spread of extremist ideas in society, primarily intellectually. The role of theologians in conjunction with other measures of influence to neutralize religious extremists is very significant. Experienced theologians, religious scholars, experts in the field of religions are the category of society that is able to competently and skillfully counteract the ideologists of extremists and radicals. Theologians have universal knowledge from the treasury holy book-- Quran. The presence of reliable knowledge in the field of religious dogma, the doctrinal provisions of religions, ceremonies, rituals and other cult practices allow them to boldly oppose their ideological opponents. Also, separate research centers and institutes are engaged in the search for effective ways to counteract radical religious movements.
• - Speaking of Islam, the question arises of combining modern look life, education and culture with religion. In other words, is it possible to combine modernization and Islam?
• - The spiritual practice of the Hanafi madhhab respected national culture and universal values. This understanding is based on tolerance and openness inherent in Islam. It is obvious that the ideological basis of the current inter-ethnic and inter-confessional harmony in Kazakhstan was laid down over a thousand and a half years of Islam.

Modern society raises the question of whether it is possible to combine growing religiosity and the modernization of society. The modernization of our country is connected with the formation in society of such values ​​as justice, honesty, spirituality, knowledge, work, trust and the rule of law. All these values ​​are also the values ​​of Islam. But for this it is important to work hand in hand with the clergy. In mosques, during sermons, not only calls to faith should be heard, but also calls to youth for spiritual development, education, self-improvement, and work for the good of society.

In the era of the Muslim Renaissance, religion contributed to a high level of culture, science, philosophy, and education. The names of outstanding scientists and thinkers who acted in the bosom of Islamic spirituality are known throughout the world.

The use of the word "extremism" in conjunction with the word "religious" suggests a close connection between religion and extremism. The phenomenon of extremism is potentially inherent in any religion. A religious cult prescribes certain behavior, a sense of dependence, a knowledge of duties in the form of commandments. Religion provides a rationale for protest and resistance to everything unrighteous. In different eras of mankind, religious extremism flared up in different countries, in the depths of different faiths. Therefore, the definition of the concept of "religious extremism" is not only theoretical, but also important. practical value, since this definition determines the disclosure of the essence and nature of this type of extremism, the reasons for its occurrence, as well as the development of scientifically based recommendations for countering this dangerous social evil. Explaining the nature of "religious extremism" involves identifying its social and political origins, specific features and characteristics of the ideology and practice of those confessions in which it is most clearly manifested.

Religious extremism - actions aimed at "inciting religious hatred or discord, including those associated with violence or calls for violence, as well as the use of any religious practice that threatens the security, life, health, morality or rights and freedoms of citizens."

The phenomenon of religious extremism has repeatedly become the subject of consideration by scientists representing various branches of the humanities. In considering the understanding of the concept of "extremism" is largely reduced to its manifestation in the religious sphere.

From Article 1 of the Law of the Republic of Kazakhstan "On countering extremism":

Religious extremism is the adherence in religion to extreme views and actions. The basis of such extremism is violence, extreme cruelty and aggressiveness. However, if the concept of “extremism” is not legitimate and intelligible in religion, this does not mean that there is no phenomenon called “extremism” in religion.

Religious extremism is a complex and ambiguous phenomenon that comes in many forms. Often religious extremism is identified with outwardly similar religious fanaticism. Meanwhile, making a fundamental difference between them is, of course, necessary for a successful fight against both these negative phenomena.

Religious extremism is a religiously motivated or religiously camouflaged destructive activity. It is always aimed at the violent change of the existing system or the violent seizure of power. Such activity is carried out with the help of illegal armed formations, it violates the sovereignty and territorial integrity of the state, and always leads to the incitement of religious or national enmity and hatred.

The ideology of religious extremism denies dissent and rigidly asserts its own system of ideological and religious views. Extremists demand blind obedience and execution of any, even the most absurd, orders and instructions from their supporters. The argumentation of extremism is addressed not to reason, but to the prejudices and feelings of people. Active religious life position expressed in the total orientation of the entire behavior of the individual to serve his faith and religion, all actions and deeds are subject to this goal.

Taken to extremes, the ideologization of extremist actions creates a special type of supporters of extremism, prone to self-excitation, loss of control over their behavior, ready for any action, for violating the norms that have developed in society.

Extremists are characterized by the desire for ochlocracy, the dominance of the "crowd"; they reject democratic methods of resolving emerging conflicts. Extremism is inseparable from totalitarianism, the cult of leaders - carriers of the highest wisdom, whose ideas should be perceived by the masses

Thus, the ambiguous situation with the very recognition of the phenomenon of religious extremism and the absence even in the expert community common understanding of this phenomenon, on the one hand, and the extreme social danger of religious extremism, on the other hand, makes the problem of studying the essence of religious extremism extremely relevant.

A. Zabiyako characterizes religious extremism as a type of religious ideology and activity, which is characterized by extreme radicalism, focused on uncompromising confrontation with established traditions. O.F. Lobazova uses the term "militant religion" to analyze religious extremism. Researchers of religious extremism proper note that it rarely appears in its pure form.

Religious extremism is a type of extremism based on religious ideology. Religious extremism includes: extremist religious ideology, extremist religious feelings, extremist religious behavior, extremist religious organizations. Extremist religious ideology differs from its normal, non-radical form not by the content of religious dogma and not by ritual, but by specific accents of religious consciousness, which actualize only some aspects of religious ideology, relegating other aspects of it to the background. Among such accents, characteristic of the extremist form of religious ideology, are, in our opinion, five points: 1) accentuation of relations with heterodox and heretics, actualization of religious intolerance, 2) formation of the image of the enemy of the true faith, 3) religious sanction of aggression against the enemies of the true faith 4) accentuation of the social content of religion in the form of the religious ideal of a righteous life and a righteous society, 5) dichotomous rectilinear polarization of the world.

Extremist religious behavior based on extremist religious ideology and extremist religious experiences is characterized by the following features: 1) aggressive self-defense or defense through aggression, 2) “active religious life position”, 3) moral permissiveness combined with moral and religious rigorism, displacement of moral guidelines (or moral disorientation), 4) extreme cruelty. The main setting of extremist religious behavior is serving God through aggressive resistance, the fight against the enemies of the true faith.

In its organizational form, an extremist religious organization in its most developed form is usually built as a totalitarian sect. Its main features are: 1) the ideocratic principle of organization; 2) charismatic leadership; 3) rigid hierarchical structure; 4) total control over the activities of members of the organization and their psyche with the help of destructive psychotechnical techniques; 5) exclusivity or opposition in relation to the traditional, loyal to the existing socio-political system of the official church and to the existing socio-political system in general; 6) a combination, on the one hand, of aggressive openness towards the outside world, outside the sect, and, on the other hand, the closeness of the members of the sect from the outside world; 7) a combination of decent disguise and conspiratorial closeness; 8) the combination of formal and informal structure (the formal organizational hierarchy of the sect) is supported by informal psychological connections between its members. The content of religious extremism is made up of social ideals that express the interests of those social groups that constitute the social ground and personnel of this extremist form of religion. In social ideals or the program of religious extremism, the real socio-political interests of certain social groups are not quite adequate, illusory embodiment, because they are based only on faith in God, and are also rather vague, non-specific. Therefore, they can hardly be adequately implemented through extremist activities. But extremist activity creates in its agents a false, illusory feeling of the realization of their ideals and interests.

When defining the forms of religious extremism, the distinction between extremism and fanaticism should be taken into account. Religious extremism and religious fanaticism are two forms of religious radicalism that are different in their ideological basis and social meaning, although similar in external manifestations. Accordingly, non-traditional religious movements should be classified as fanaticism, not extremism. Extremism, on the other hand, arises on the basis of traditional religious confessions. And such traditional religious denominations, which have hundreds of millions of believers in the world, are Orthodoxy and Islam. Thus, we can talk about two main forms of religious extremism: Orthodox and Islamic or Muslim.

Events in the world show that it is at the present stage that the greatest threat is not just extremism, but religious extremism. It differs from other types of extremism in that it is aimed at violent change political system and the seizure of power, violating the sovereignty and territorial integrity of the state, uses religious teachings and symbols as an important factor in attracting people, mobilizing them for an uncompromising struggle.

• 1. Religious extremism is a destructive form of social relations, which is characterized by functioning through informal social groups professing religious values, institutionally opposing themselves to society using violent and other socially unapproved methods.
• 2. The main functions of religious extremism are: 1) political - the seizure of power in order to plant the values ​​of an extremist group in society; 2) apologetic - the protection of values ​​that are the value core of a particular religion with the help of extremist methods. Acting as leading ones, these functions give rise to two types of religious extremism: political and apologetic, which can pass into each other.
• 3. The political function of religious extremism is realized under the condition of value substitution, as a result of which the main value for members of extremist groups actually becomes the informal group itself and its leader, and not values, including humanistic ones, which are the core of a particular religion, which are only declared by members of the group. Also, value substitution serves as a mechanism for the transformation of apologetic religious extremism into a political one.
• 4. Socio-cultural situations that give rise to religious extremism are: 1) a situation of contradictions within one religious system; 2) the situation of contradictions between the religious system and its social environment (the conflict of the religious system with the dominant religious system; the conflict between two religious systems that are in the same relationship with society as a whole; the conflict of the religious system with the dominant secular ideology, etc.).
• 5. Religious extremism as a destructive form of social relations is characterized by the following levels of manifestation of destruction: the first and second levels - the goals and means of religious extremism; the third, fourth and fifth levels - destructive influences on the personality, on the character public relations, on prospects historical development society. When implementing the apologetic function of religious extremism, there is no first level of destruction.
• 6. The main factors in the development of religious extremism in the modern world are: 1) the decline in the authority and organizational capabilities of traditional confessions, 2) the deployment of national-political extremism, 3) the spread of new religious teachings of domestic and foreign origin.
• 7. In modern world three types of religious extremism can be distinguished: 1) Islamist extremism, 2) extremism that has grown out of organizational and eschatological conflicts within Orthodox Church, 3) extremism of new religious movements of an occult and pseudo-eastern nature. Also, the characteristics we have established are inherent in the phenomenon of atheistic extremism.
• 8. In accordance with the two main types of religious extremism, two strategies of state policy are distinguished.

Both extremists and the authorities are carriers of certain value systems. Therefore, the reasons for the development of religious extremism will be the comprehension by some individuals of religious values ​​as incompatible with the values ​​of the leading institutions of society, the assumption of the social role of their defenders and distributors, the conclusion that any methods of solving this problem are admissible. Extremists strive to defend their values ​​before the authorities, that is, to achieve their recognition from the authorities, and in case of impossibility, to seize power to assert their values. This is their main motive and means that religious extremism has a political function.

Religious values ​​as the basis of religious extremism” reveals the process of turning religious values ​​into a justification for religious extremism. To do this, they are analyzed both on the basis of modern axiological theories and on the basis of empirical material. There is a value deformation that turns an adherent of one or another religious tradition into an extremist and leads to various social conflicts that fit into the idea of ​​extremism as social relations formulated above.

The value world of a religious extremist is a system of transcendental, transpersonal values, but learned not through normative institutions - education, historical confessions, the state, but through an informal social group- extremist. This leaves an indelible imprint on the very nature of perceived values. Extremism and, first of all, religious extremism as extremism, operating with extreme concepts, carries out a certain value substitution.

The most important issue is the question of the relationship between religious extremism and religious traditions. A distinctive feature of the religious value system is that it is extremely non-pluralistic, since it proceeds from what is absolute truth. This contains a huge potential for the development of extremism on religious grounds and predetermines the particular aggressiveness in society of precisely religious extremism. But a causal relationship here arises only in a situation of apologetic extremism, although the latter is not inevitable and rigidly determined. Traditional religions have accumulated a huge baggage moral values, cultural achievements, successful participation in nation-state building. All that is needed is an adequate socio-cultural representation of adherents about their tradition.

So, on the one hand, due to the value substitution carried out by religious extremism, the identity of religious extremism and religious tradition is unprovable. On the other hand, it is obvious that religious extremism bears the imprint of the religious tradition in the depths of which it originated and on behalf of which it acts. To do this, we need to consider the basic ideas of Christianity, Islam and new religious teachings about their relationship with the social environment.

Thus, religious values ​​act as the basis of religious extremism when they are transformed through the informal social environment, in the course of its reaction to a specific contradiction that has arisen in the religious sphere of society. Value substitution, as a result of which not transcendental entities as such, but an informal group and its leader become the main religious value, there is every reason to consider it the main cause of religious extremism. This may occur even in the initial emergence of the group as belonging to the apologetic type. In the course of the struggle, the value of the group and the leader can also overshadow that religious value, the need to protect which caused controversy.

Of course, not every religious conflict ends in an outbreak of extremism. In any developed structure, consisting of civilized people, there are mechanisms for the peaceful resolution of conflicts. However, in certain cases they do not work. The reasons for this in each specific situation are unique, but the key is that a certain group or person, firstly, felt a significant, one might say, the ultimate threat to their worldview, imaginary, within the framework of the political type or real within the framework of the apologetic type. Secondly, they came to the conclusion about the sufficiency of their competence in those issues that were traditionally considered the business of authorized social institutions the religious system itself. This will occur as a result of the described value substitution, against the background of formulated socio-cultural situations.

"Destructiveness of religious extremism" the category of "destructiveness" is investigated for its applicability to the description of religious extremism, a conclusion is made about the presence of such a possibility, the levels of such destructiveness are revealed.

Destruction in religious extremism manifests itself in various ways, at several levels. The first level is the destructive goals of religious extremism. Society, not accepting extremists, is guided by some of its own values, which means that extremists must de-actualize these values. This will be possible in most cases only by dismantling the entire social system, because it is unlikely that it will voluntarily renounce the values ​​underlying it. In case of success of extremists, a different society, with new value bases, always begins to be built. All of the above is not typical for the apologetic type of religious extremism, since it does not set the goal of building a different society.

The second level is the destructive means of religious extremism. Not only terror is destructive, but also other methods of religious extremism: prescribing an asocial lifestyle to adherents, denying secular culture, interfering in the struggle for power, spreading false information about the organization and doctrine.

The third level is the destructive influence of extremism on a person who, participating in an extremist movement, undergoes deformation. Perceiving the world through the prism of the values ​​of an extremist organization, a person completely breaks away from social ties, and from his spiritual aspirations, and from all kinds of social norms. It can be said that no one's existence is as alienated as that of an adherent of an extremist organization, and he begins to see the overcoming of this alienation in the release of his internal destruction.

In recent decades, extremists have increasingly turned to the organized and religiously based use of terrorist acts as a means to achieve their goals.
It is well known that in modern conditions extremism in various forms of its manifestation represents a real threat both to the entire world community and to the national security of a state, its territorial integrity, constitutional rights and freedoms of citizens. Especially dangerous is extremism hiding behind religious slogans, leading to the emergence and escalation of inter-ethnic and inter-confessional conflicts.

The main goal of religious extremism is the recognition of one's own religion as the leading one and the suppression of other religious denominations through their coercion to their system of religious belief. The most ardent extremists set themselves the task of creating a separate state, legal regulations which will be replaced by the norms of a common religion for the entire population. Religious extremism often merges with religious fundamentalism, the essence of which lies in the desire to recreate the fundamental foundations of “one’s own” civilization, cleansing it of alien innovations and borrowings, and returning it to its “true appearance”.

Extremism is often understood as heterogeneous phenomena: from various forms of class and liberation struggle, accompanied by the use of violence, to crimes committed by semi-criminal elements, hired agents and provocateurs.

Extremism (from Latin extremus - extreme, last) as a specific line in politics means adherence to political movements that are on the extreme left or extreme right political positions, radical views and the same extreme methods of their implementation, denying compromises, agreements with political opponents and striving to achieve their goals by any means.

An important feature of a number of non-governmental religious and political organizations of an extremist nature is the presence in them of actually two organizations - open and secret, conspiratorial, which facilitates their political maneuvering, helps to quickly change their methods of activity when the situation changes.

As the main methods of activity of religious extremist organizations, the following can be mentioned: the distribution of literature, video-audio cassettes of an extremist nature, in which the ideas of extremism are propagated.

Extremism, as you know, in the very general view characterized as a commitment to extreme views and actions, radically denying the norms and rules existing in society. Extremism that manifests itself in the political sphere of society is called political extremism, while extremism that manifests itself in the religious sphere is called religious extremism. In recent decades, such extremist phenomena that have a connection with religious postulates, but occur in the political sphere of society and cannot be covered by the concept of "religious extremism", have become increasingly widespread.

Religious-political extremism is a religiously motivated or religiously camouflaged activity aimed at forcibly changing the state system or forcibly seizing power, violating the sovereignty and territorial integrity of the state, at inciting religious enmity and hatred for these purposes.

Just like ethno-nationalist extremism, religious-political extremism is a kind of political extremism. It differs from other types of extremism in its characteristic features.

1. Religious and political extremism is an activity aimed at forcibly changing the state system or forcibly seizing power, violating the sovereignty and territorial integrity of the state. The pursuit of political goals makes it possible to distinguish religious-political extremism from religious extremism. It also differs from economic, ecological, and spiritual extremism on the basis of this feature.

2. Religious-political extremism is a kind of illegal political activity which is motivated or camouflaged by religious postulates or slogans. On this basis, it differs from ethno-nationalist, environmental and other types of extremism, which have a different motivation.

3. The predominance of forceful methods of struggle to achieve their goals is a characteristic feature of religious and political extremism. On this basis, religious and political extremism can be distinguished from religious, economic, spiritual and environmental extremism.

Religious-political extremism rejects the possibility of negotiated, compromise, and even more so consensus ways to solve socio-political problems. Supporters of religious and political extremism are extremely intolerant towards anyone who does not share them. political views including fellow believers. For them, there are no "rules of the political game", the boundaries of what is permitted and what is not permitted.

Confrontation with state institutions is their style of behavior. The principles of the "golden mean" and the requirements "do not act towards others as you would not like them to act towards you", which are fundamental to world religions, are rejected by them. Violence, extreme cruelty and aggressiveness, combined with demagogy, are the main ones in their arsenal.

Adventurers who use religious ideas and slogans in the struggle to achieve their illegal political goals are well aware of the possibilities of religious teachings and symbols as important factor attracting people, mobilizing them for an uncompromising struggle. At the same time, they take into account that people “bound” by religious oaths “burn bridges”, it is difficult, if not impossible, for them to “leave the game”.

The calculation is made that even those who have lost their illusions and realized the unrighteousness of their actions, it will be very difficult for members of an extremist formation to leave its ranks: they will be afraid that their refusal to confront the authorities and the transition to a normal peaceful life can be perceived as a betrayal of the religion of their people, as a speech against faith and God.

The introduction of the concept of "religious-political extremism", first of all, will make it possible to more clearly separate the phenomena occurring in the religious sphere from the actions committed in the world of politics, but having religious motivation and religious camouflage.

Indeed, how can one consider the actions of one order of those who accuse their co-religionists of heresy for contacts with people of other faiths or exert moral pressure on those intending to leave one Christian religious community for another Christian confessional community, and actions that fall under the articles of the criminal code, which provide for liability for crossing the state border with weapons in hand in order to violate the state unity of the country or gain power, for participation in gangs, in killing people, taking hostages, even if they are motivated by religious considerations?

In both cases, we are dealing with extremist actions. However, the difference between them is extremely large. If in the first case we are talking about the manifestations of religious extremism, then in the second - there are actions included in the content of the concept of "religious-political extremism". Meanwhile, both in the media and in specialized literature, all such actions are united by one concept of "religious extremism" ("Islamic extremism", "Protestant extremism", etc.).

Differentiation of concepts will make it possible to more accurately determine the causes that give rise to one or another type of extremism, will contribute to a more correct choice of means and methods of combating them, and, therefore, will help predict events and find effective ways to prevent and overcome various forms of extremism.

Religious-political extremism most often manifests itself:

In the form of activities aimed at undermining the secular socio-political system and creating a clerical state;

In the form of a struggle for the assertion of the power of representatives of one confession (religion) on the territory of the whole country or part of it;

In the form of religiously justified political activity carried out from abroad, aimed at violating the territorial integrity of the state or overthrowing the constitutional order;

In the form of separatism motivated or camouflaged by religious considerations;

In the form of a desire to impose a certain religious doctrine as a state ideology.

The subjects of religious and political extremism can be both individuals and groups, as well as public organizations (religious and secular) and even (at certain stages) entire states and their unions.

Religious-political extremism can be attributed to one of the forms of illegitimate political struggle, i.e. does not comply with the norms of legality and ethical standards shared by the majority of the population.

The use of violent methods of struggle and the exceptional cruelty shown by supporters of religious and political extremism, as a rule, deprive it of the support of the broad masses, including those belonging to the religion whose followers the leaders of the extremist group declare themselves to be. Like legitimate political struggle, religious-political extremism is realized in two main forms: practical-political and political-ideological.

Religious-political extremism is characterized by the desire for a quick solution difficult problems regardless of the "price" you have to pay for it. Hence the emphasis on forceful methods of struggle. Dialogue, agreement, consensus, mutual understanding are rejected by him. The extreme manifestation of religious and political extremism is terrorism, which is a combination of particularly cruel forms and means of political violence. In recent decades, religious and political extremism has increasingly turned to terror as a means to achieve its goals. We observe numerous facts of this kind in Chechnya, Uzbekistan, Yugoslavia, Ulster, the Middle East and other regions of the Earth.

In an effort to arouse or increase dissatisfaction with the existing system among the masses and get their support for their plans, supporters of religious and political extremism in the ideological and political struggle often adopt the methods and means of psychological warfare, turn not to reason and logical arguments, but to emotions and instincts. people, to prejudices and prejudices, to various mythological constructions.

Manipulation of religious texts and references to theological authorities, combined with the presentation of distorted information, are used by them to create emotional discomfort and suppress a person's ability to think logically and soberly assess current events. Threats, blackmail and provocations are constituent elements of the "argumentation" of religious and political extremists.

The factors giving rise to religious and political extremism in our country should be called the socio-economic crisis, mass unemployment, a sharp drop in the standard of living of the bulk of the population, the weakening of state power and the discrediting of its institutions that are unable to solve pressing issues of social development, the collapse of the former system of values, legal nihilism, the political ambitions of religious leaders and the desire of politicians to use religion in the struggle for power and privilege.

Among the reasons contributing to the strengthening of religious and political extremism in Russia, one cannot but name violations of the rights of religious and ethnic minorities committed by officials, as well as the activities of foreign religious and political centers aimed at inciting political, ethno-national and inter-confessional contradictions in our country.

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