REVIEWS*

Moscow: IV RAS Publ., 2015, 228 p.

Interest in the modern development of the Muslim community in Moscow, due to global demographic and socio-cultural transformations in the life of the metropolis, affects the appearance of a large number of publications, reports, and active discussion of the" Muslim theme " in the media. However, the journalistic pathos is mainly reduced to the consideration of current migration problems, which is natural, but creates the impression that the city does not have its own Muslim history. In this regard, reference to scientific research, to the successfully developing historiography of Muslim Moscow allows us to fully imagine the centuries-old interaction of the Orthodox and Islamic communities in the city, as well as strong and deep Russian-Tatar cultural ties.

The name and works of the leading researcher of the Institute of Oriental Studies of the Russian Academy of Sciences F. A. Asadullin are well known to all researchers of the history of Islam in Russia. The already well-established concept of "Muslim Moscow" is largely associated with his publications. And it's not just the widespread recognition of his 2004 monograph of the same name, which was awarded the S. F. Oldenburg Prize of the Russian Academy of Sciences "for outstanding works in the field of Oriental studies". In fact, F. A. Asadullin happened to become the founder of the study of the scientific direction to which he devoted almost 30 years of his activity. In the late 1980s, having already gained experience as an Arabist scholar (a researcher of Libyan literature), F. A. Asadullin began to develop a completely different topic-understanding the role and place of Islam in the social and political life of Moscow. Defining the general chronological framework, drawing on a wide range of sources (including literary, genealogical, toponymic and urban mythology materials) allowed us to build a coherent concept of"Muslim Moscow". The author emphasizes the constant presence of Tatars in urban life, who until modern times represented and personified "Moscow Islam". Since medieval times, as F. A. Asadullin shows, the colorful image of the Tatar has become part of the urban society, despite the modest indicators of the community size (in 1897 - about 4,200 people with the total population of Moscow, which was 1038.6 thousand people) and its localization in special areas - primarily in Zamoskvorechye.

In his new work, F. A. Asadullin continues not only to draw on factual material, but also carries out a cultural study of the fate of the great city. This approach significantly distinguishes the works of F. A. Asadullin from the usual classical "monographic" approach based on the interpretation of documentary sources. F. A. Asadullin relies not only on the source - study line of the great historians of Moscow I. E. Zabelin and M. N. Tikhomirov, but also to a greater extent-on the historical and philosophical ideas of the pillars of Eurasianism (for example, N. A. Asadullin). S. Trubetskoy). Eurasian ideas are generally consonant with F. A. Asadullin and, in my opinion, define his author's handwriting as a researcher of "Moscow Islam".

Very important for understanding the approach of F. A. Asadullin is his thesis that " world cities as a predominant form of human settlement are a kind of accumulators of history, in which, through the centuries-long dialogue of different cultures and religious traditions, they crystallize-

SAFAROV Marat Abyasovich-Candidate of Pedagogical Sciences, Associate Professor of the Institute of Economics and Management in Industry. E-mail: safarov84@mail.ru.

* ERRATO In the previous issue of our magazine (2016, N 2) on pages 211-214, A. I. Aliyeva's review " Debating Security in Turkey. Challenges and Changes in the Twenty-First Century. Edited by Ebru Canan-Sokullu" (Lanham, MD: Lexington Books, 2013. 351 pp.). Unfortunately, the set did not include a reference to the fact that this work was carried out under a grant from the Russian Science Foundation (project N 15-18-30066).

The archetype of every civilization known to us is formed " (p. 8). Despite the complexity and mosaic nature of Moscow's history, until recently, the city's past was hardly considered in multi-ethnic and multi-confessional contexts. Following the Eurasian approach with strict adherence to the principle of historicism allowed the author to build an original retrospective, especially when considering the extremely mythologized history of medieval Moscow. Karamzin's formula "Moscow owes its greatness to the Khans" finds numerous confirmations in the work, including the influence of Horde political traditions on the formation of the Moscow centralized system of power, an analysis of the relationship between the church and the Horde (non-interference of the Khans in church life; healing of Khansha Taidula by Metropolitan Alexy in the middle of the XIV century). Changes in the attitude of the already independent Russian state to the "Tatar" heritage are illustrated by the author not only by the struggle of Ivan IV the Terrible with the Kazan and Astrakhan khanates, but also by its later and thorough break with its Eastern roots under the first Romanovs. Russia was gaining new ideological landmarks.

The titles of the book's chapters are symbolic. Sections that tell about the history of Moscow in the medieval period and even in the XVIII century emphasize the basic rhythm and appearance of the city: "Tatar Muscovy", "Daughter of Asia, very surprised to be in Europe" (definition of Giacomo Casanova, who visited Russia in 1764).

F. A. Asadullin examines in detail a new stage in the continuous life of the Muslim community of Moscow, when in the XVIII century, including thanks to the liberal course of Catherine II, the Tatars found a certain freedom in their historical habitat - Tatarskaya Sloboda in Zamoskvorechye. Specifying the dates of the mosque's foundation, the boundaries of the Tatar settlement, the role of the Tatar merchant class, and the social composition of the community all determine the content of the chapter devoted to the 19th century. Here the author's style changes somewhat - the narrative is built not so much in a philosophical way, but in the scrupulous selection of key milestones and personalities of the community's history, first of all merchants-patrons (Salikha Erzin, Shamsi Asadullayeva, etc.) and religious figures, which is necessary for a dense factual analysis. The source density of the new age allows you to attract various materials and organically introduce them into the fabric of the narrative.

It was at the end of the 19th and beginning of the 20th centuries that the community took on an era-appropriate institutional form. In 1904, a new mosque was built in the middle-class part of the city. Although the size of the community remained small, the role of Tatars in the commercial life of the city (for example, in the fur industry) was noted by memoirists, and the image of the Tatar janitor and junk dealer, due to the influx of peasants from the Mishar villages of the Volga region, became part of the urban landscape.

The work ends with detailed chapters devoted to the Soviet period and the present. Here, thanks to many years of work in the leadership of the Spiritual Administration of Muslims of the Russian Federation, the author managed to attract "internal" documents from the archive of the Moscow Cathedral Mosque and various religious structures that have emerged in the recent era. Once again, it is worth noting the special historiographical role of F. A. Asadullin. Having developed one of the approaches to understanding the role of Islam in the socio-cultural space of the city (as noted above, it goes back to the theory of Eurasianism), F. A. Asadullin determined the general research interest in the study of "Muslim Moscow". There is now a wide range of authors who study various periods of the history of the Muslim community of Moscow, both in the aspect of state-religious relations and in the context of social history (analysis of religious practices, religious everyday life). Thus, familiarizing yourself with the new work of F. A. Asadullin not only allows you to get a retrospective view of the Muslim pages of Moscow history, but also has great methodological significance for modern researchers.

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