This article deals with children's instruction on Islam in the Republic of Tatarstan. Research is based on fieldwork in seven rural districts and six cities carried out in June-July 2017, as well as on the analysis of teaching programmes, textbooks and mass media publications. The study shows that the main factor of a particular model of religious education in Tatarstan is its multi-ethnic and multi-religious composition. As a result, only two "modules" are being used in the public schools - World Religious Cultures and Secular Ethics, while the four other "modules" linked to particular religions remain outside the public schools. Islam is being taught in a great diversity of forms: Muslim kindergartens, special courses operating near mosques, summer camps, discussions and meetings with Imams and Islamic clergy at schools, regular courses in Islamic ethics, and the private school "Uthmaniya" (Kazan), established by the Tatarstan Muslim Religious Board. The case of Tatarstan is an interesting example of building state-religious relations in post-Soviet and post-secular societies.

Keywords: religious education, religion in secular school, Foundations of Religious Cultures and Secular Ethics, Islam, Muslim education for kids.

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Introduction

The education system in the Russian Federation is in a state of constant reform, new standards are being introduced, documentation is being updated, which invariably causes teachers, students and parents to complain endlessly about the lack of stability, the severity of the methods of implementing reforms, the complexity of programs, and the imperfect examination system. In the words of Emile Durkheim,"... education is a highly social thing ... " 1 and it cannot fail to respond to the profound social changes that have taken place over the decades since the collapse of the Soviet system.

The modern "Law on Education of the Russian Federation" sets the priorities of the education system as follows: "the humanistic nature of education, the priority of human life and health, individual rights and freedoms, free development of the individual, education of mutual respect, hard work, citizenship, patriotism, responsibility, legal culture, respect for nature and the environment, rational use of natural resources"2. It is also stated that " the individual principle of teaching is being introduced into school education. Now the main task of the teacher is to identify and develop specific abilities in each student. " 3
The modern concept of education does not provide such a clear and clearly articulated program of education, as it was in the Soviet system, offering only rather abstract concepts. Apparently, it is precisely this lack of a distant but attractive goal of modern Russian society and the education system it forms that gives rise to an increased search for a certain value system shared by the majority.

One of the options for a clearly articulated and historically tested position on the issue of goal setting for modern society is offered by religion. Data from a 2012 survey with a sample of 3,000 respondents indicate that in the Russian society of believers - 78%, fluctuating -13%, Neve-

1. Durkheim E. Sotsiologiya obrazovaniya [Sociology of Education], INTOR Publ., 1996, p. 49.

2. The Law on Education of the Russian Federation. 31 - 07 - 2017 [http://zakon-ob-obrazovanii.ru/3.html, accessed from 31.07.2017].

3. Ibid.

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Russian rubles - 6%4. According to the latest opinion polls (June 2017) of the Levada Center, the number of "religious people" has increased and amounted to 53 % of the population (those who ranked themselves as "very religious" - 9%," somewhat religious " - 44%). Up to 93% of the population is "friendly" to religion.5
The return of religion to public life in post-Soviet Russia is a phenomenon that confirms the advent of the post-secularism era, which G. Gutman described in the preface to the discussion by Yu. Habermas and Y. Ratzinger writes :" If secularization exposes the sacred and demonstrates its real prosran status, then the advent of the era of post-secularity must be associated with at least a partial restoration of the sacred, the discovery of its reality."6. Apparently, this trend determines the re-emergence and active functioning of religious institutions in the modern Russian social space, and after them the reflection of this process in the education system, and at various levels - at the private, family level, at the school and university levels, as well as in the sphere of intra-religious institutions themselves churches, mosques, datsanas, or synagogues.

As Jurgen Habermas writes, the ideological neutrality of state power, which guarantees equal ethical freedoms for every citizen, is incompatible with the political extension of the secularist worldview to all people. Non-religious citizens, since they act as citizens of the state, should not fundamentally deny the religious vision of the world the potential for truth and should not deprive their fellow believers of the right to contribute to public discussion using religious concepts. Moreover, a liberal political culture can expect non-religious citizens to do their best-

4. Sinelina Yu. Religiosity in Modern Russia // Domestic notes. 2013. N 52(1) [http://www.strana-oz.ru/2013/1/religioznost-v-sovremennoy-rossii, доступ от 31.07.2017].

5. Kochergina E. Religiosity / / Levada-center. 18.07.2017 [https://www.levada.ru/2017/07/18/religioznost/, accessed from 31.07.2017].

6. Habermas Y., Ratzinger Y. (Benedict XVI) Dialectic of secularization. On reason and religion. (Series "Modern Theology"), Moscow: St. Andrew's Bible and Theological Institute, 2006, p. 17

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approach to the "translation" of religious concepts that are important for society from a religious language to a publicly accessible one 7.

Thus, a new social reality is being formed, where the past (in the Soviet case, with its almost total atheism) meets the present, where religion is once again striving to take its place, and it is this tendency that recent research - in particular, field studies conducted in the Republic of Tatarstan during the writing of this article-captures.8
Teaching of the ORKSE course in Tatarstan

As noted above, modern Russian society is in search of a national idea.9 One of these ideas is the revival of religion:

In practice, the development of their own national development concepts was often combined with religious and ethnic identification. In the context of the global trend of religious revival, turning to the church as the guardian of national and cultural identity becomes a necessary component of the process of self-identification of the people.10
The introduction of the course "Fundamentals of Religious Cultures and Secular Ethics" (ORCSE) in all schools of the Russian Federation from September 1, 2012 was a concrete step towards filling this idea with real deeds. The course consists of six modules, from which students (or their parents) can choose to study one. The course is taught in the 4th grade in the amount of 34 hours, usually in the first half of the year. According to the results of the 2013-2014 academic year in Russia as a whole, almost half of the students (46%) chose the module "Fundamentals of Secular Ethics" and "Fundamentals of Orthodox Culture"

7. Ibid., p. 75.

8. In June - July 2017, the author of the article conducted a number of studies in the districts of the Republic of Tatarstan: Buinsky, Kukmorsky, Baltasinsky, Zelenodolsky, Mamadyshsky, Almetyevsky, Pestrechinsky, as well as in Kazan).

9. According to Chapter 1, Article 13 of the Constitution of the Russian Federation 1. The Russian Federation recognizes ideological diversity. 2. No ideology can be established as state or mandatory.

10. Orlov B. A. Natsionalnaya ideya Rossii v istorii mysli [The National Idea of Russia in the history of Thought]. Collective monograph. In 6 vols. Vol. 1. Moscow: Nauchny expert Publ., 2012, pp. 59.79.

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(MIC) - 20%, "Fundamentals of World Religious Cultures" - 19%, "Fundamentals of Islamic Culture" - 4%, "Fundamentals of Jewish Culture" and "Fundamentals of Buddhist Culture" - less than 1%.11 Against this background, the Republic of Tatarstan looks somewhat different:

Module selection table by year12

2013

2014

2015

Fundamentals of world religious cultures

61,3%

37,8%

46,4%

Fundamentals of secular ethics

38,7%

62,2%

53,6%

Parents in Tatarstan preferred to study two modules: "Fundamentals of World religious Cultures" (this module studies 4 religions-Christianity, Islam, Judaism and Buddhism), and "Fundamentals of Secular Ethics" 13. Of all the national republics, Kabardino-Balkaria14 has a similar choice of two out of six modules. In Tatarstan's neighboring republic of Bashkortostan, which has a similar confessional factor, the choice of modules is limited

11. Pravozashchita website. 28.01.2015 [http://old.memo.ni/d/226034-html, accessed from 31.07.2017] Most schoolchildren in the Russian Federation choose to study secular ethics as part of the ORCSE course // Interfax. 19.09.2014 [http://www.interfax-religion.ru/?act=news&div=56506, accessed from 31.07.2017].

12. The Ministry of Education and Science of the Republic of Tatarstan annually conducts monitoring studies on the introduction and implementation of the ORCSE course in educational institutions of the Republic of Tatarstan, which are published on the website: http://orkce.apkpro.ru/doc/m_seminar_2/brshr_28_03_l5.pdf reports for 2013, 2014, and 2015 are currently available.

13. The module "Fundamentals of world religious cultures" is provided by the program: Sakharov A. N., Kochegarov K. A. Course program " Fundamentals of spiritual and moral culture of the peoples of Russia. Corresponding textbook: Sakharov A. N., Kochegarov K. A. Fundamentals of spiritual and moral culture of the peoples of Russia. Fundamentals of religious cultures of the peoples of Russia: textbook for the 4th grade of general education institutions. (Federal State Educational Standard "Primary Innovative School"), Moscow: OOO "Russkoe slovo-uchebnik", 2012. The manual includes a regional component developed by R. M. Mukhametshin. There is also a methodological guide: Piskarev V. I., Safronova I. V. Fundamentals of spiritual and moral culture of the peoples of Russia: Fundamentals of religious cultures of the peoples of Russia. Kniga dlya uchitelya [Book for Teachers], Moscow: OOO TID Russkoe slovo-PC, 2012.

14. Fundamentals of world religious cultures - 61.4 % and Fundamentals of secular ethics-38.6%. Calculations were made based on data provided on the website of the Ministry of Education, Science and Youth Affairs of the Republic of Kabardino-Balkaria in 2015. [http://www.edukbr.ru/view.php?Page=news8dd=1291, accessed from 31.07.2017].

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next: "Fundamentals of Secular Ethics" - 73.5%, "Fundamentals of World religious Cultures" - 21.7%, "Fundamentals of Islamic Culture" - 4.2% and "Fundamentals of Orthodox Culture" - 0.79% 15.

Table of the ratio of the choice of ORCSE modules by regions with the majority of ethnic Muslims (96)16

Republic

% ethnic group. muslim. Population level

Fundamentals of secular ethics

Osnovy mir. relig. cultures

Fundamentals of law enforcement. a cult.

Osnovy islams. a cult.

Fundamentals of the Buddhas. a cult.

Fundamentals of iud. a cult.

Башкортостан

55

73,5

23,7

0,79 0,008

4,2

0

0

Dagestan

95

21,4

39

(or 3 people)

39,5

0

0

Ingushetia

98,7

0

0

0

100

0

0

Kabardino-Balkaria

67

38,6

61,4

0

0

0

0

Karachay-Cherkessia

66

28

38,3

4,3

29,4

0

0

Tatarstan

54

62,2

37,8

0

0

0

0

Chechnya

99

0

0

0,36

99,64

0

0

15. Z. Khabibullina The experience of introducing the "Fundamentals of religious Cultures and secular ethics" in a multi-confessional region. [http://elar.urfu.ru/bitstream/10995/46826/1/klo_2017_072.pdf, accessed 31.07.2017]; Problems of teaching ORCSE in the Republic of Bashkortostan. 2015 [http://www.eparhia-ufa.ru/news/problemy-prepodavaniya-orkse-v-respublike-bashkortostan- 4135, доступ от 31.07.2017].

16. Data collected for 2013-2014 academic years, with the exception of Karachay-Cherkessia (for 2012-2013). Information on the republics: Bashkortostan. [http://elar.urfu.ru/bitstream/10995/46826/1/klo_2017_072.pdf, доступ от 31.07.2017], Дагестан, [http://www.riadagestan.ru/news/education/voprosy_ prepodavaniya_osnov_religioznykh_kultur_i_svetskoy_etiki_obsudili_v_minobrnauki_ dagestana/, доступ от 31.07.2017]. Ingushetia. [http://www.e-vestnik.ru/interviews/ predmet_opk_9093/?m=print, accessed 31.07.2017], Kabardino-Balkaria. [http://www edukbr.ru/view.php?Page=news&id=l291, accessed 31.07.2017], Karachay-Cherkessia. [https://cyberleninka.ru/article/n/geografiya-vybora-moduley-kursa-osnovy-religioznyh-kultur -i-svetskoy-etiki-pri-ego-wedenii-v-rossii-i-religioznost-naseleniya-1, доступ от 31.07.2017], Татарстан. [http://orkce.apkpro.ru/doc/m_seminar_2/brshr_28_03_l5-pdf, accessed from 31.07.2017], Chechnya. Data for 2010. [https://www.gazeta.ru/ social/2010/05/05/3362767.shtml, accessed from 31.07.2017].

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A comparison of the preferences of Muslim regions of the Russian Federation in the choice of ORCSE modules indicates that in the Russian Federation, the following factors are considered:

In multi-confessional regions, the choice of confessional modules is low. This is due to the fact that when choosing modules, most parents tend to compromise, which means choosing the modules "Fundamentals of Secular Ethics" and "Fundamentals of World Religious Cultures" 17.

The discussion in the public space of Tatarstan about the introduction of the ORCSE was initiated by the Orthodox clergy, who, in the person of Patriarch Kirill, as well as Metropolitan Feofan of Tatarstan, repeatedly expressed their protest against the conduct of two "secular" modules "Fundamentals of Secular Ethics". Thus, Patriarch Kirill in his interview on the official website of the Moscow Patriarchate said::

As for the choice of the defense industry, problems with this now persist only in a few regions. There are literally several such regions where the choice of defense industry clearly does not correspond to the population structure. There is also a "unique", one might say, region - Tatarstan, where the regional authorities consider it possible for people to decide for them what they can study in the framework of the ORCSE, and what is impossible. OPK-not allowed 18.

In turn, Metropolitan Theophan also noted:

As for my new department [in Kazan], there are two main religions there. Muslims ' knowledge of their religion is an opportunity to save society from the challenges that we face now. It is the same with the Orthodox. I believe that even in my new diocese there should be "Fundamentals of Orthodox Culture". Just as the "Fundamentals of Islam" should be. And other traditional religions " 19.

17. Nadyrshin T. Problems of teaching confessional modules of the course "Fundamentals of religious cultures and secular ethics" in the Republic of Bashkortostan / / Problems of modern science and education. 2016. N 38. P. 45_47.

18. Religious education has improved. Interview of His Holiness Patriarch Kirill to the magazine "Orthodox Education" / / Official website of the Moscow Patriarchate. 26.01.2015 [http://www.patriarchia.ru/db/text/3966661.html, accessed from 31.07.2017].

19. Metropolitan Feofan: "In my new eparchy, the Basics of Orthodox Culture should be" / / Business Online. 15.07.2015 [https://www.business-gazeta.ru/article/136692, accessed from 31.07.2017].

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In turn, the Deputy Mufti for education, Rector of the Russian Islamic University Rafik Mukhametshin says:

Complaints from Muslims that they were not allowed to study the module "Fundamentals of Islamic Culture" did not reach the DUM. We, religious organizations, are interested in an additional podium, but teachers have concerns that classes will be divided along confessional lines.20
Thus, among the representatives of the two main faiths in Tatarstan, there is a difference in the vision of the situation with the teaching of confessional modules in the framework of the ORCSE course.

In turn, Deputy Head of the Department of General Education and Final Certification of students Gulzada Akhmerova, who oversees the issue of teaching ORCSE, noted that the situation regarding the choice of modules in Tatarstan schools is as follows::

There are so many mixed marriages now, everything is so intertwined here, that when a parent-teacher meeting is held, they themselves consciously come to such a decision. No one forces anyone to choose anything, parents make their own decisions about choosing module 21.

The issue of choosing a religion in cases of mixed marriages is often quite acute 22. Researchers note that more often religion and nationality are determined by the mother. It should also be noted, however, that Russians have adopted Islam as a result of interethnic marriages, both in cases where the husband is a Tatar and a practicing Muslim, and in cases where the bride is a Tatar. The experience of the 1990s in the Republic of Tatarstan, when ethnic conflicts were widely discussed, 23 has shown that only a few ethnic conflicts were discussed. "Tatarstan was pointed to a religious course. Patriarch Kirill demands the study of Orthodox culture in the republic's schools " / / Interfax. 28.01.2015 [http:/ / www.interfax-religion.ru/?act=print&div=18171, accessed from 31.07.2017].

21. Interview of the author of the article with the deputy head of the Department of General Education and final certification of students Akhmerova Gulzada Rafailievna dated 24.07.2017.

22. According to statistical indicators of the work of the Civil Registry offices of the Republic of Tatarstan in 2010, 6,650 (or 21%) mixed marriages were concluded out of a total of 31,435 marriages concluded. [http://zags.tatarstan.ru/rus/file/pub / pub_67556. pdf, accessed 31.07.2017].

23. On the stage of the Tatar Theater named after G. Kamal there was a production of the play "Ilgizar + Vera" (1991) by Tufan Minnullin, the plot of which revolves around the con-

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a well-balanced and thoughtful policy in the sphere of interethnic and interfaith relations leads to peace and harmony in society. From this point of view, caution in choosing modules for children seems quite justified.

But what about those parents who consciously choose for their children to study a particular religion, if in schools, in the interests of interfaith peace and harmony, this is not done? In these cases, intra-confessional religious education and enlightenment is provided, which in three decades has managed to go a long way from almost complete absence to a fully built institute for teaching religion of the two main faiths - Islam and Orthodoxy. Below, the author will present material about the situation with the teaching of Islam, while studying the peculiarities of teaching Orthodoxy was not the task set in the framework of writing this article.

Revival of Islam and religious education

Islam for the Tatars for more than a thousand years (since 922) history has become part of the self-consciousness of the people, in which ethnic and religious are mixed into one indissoluble whole. The seventy-year period of atheist propaganda failed to destroy religious identity, despite the fact that one of the main tasks of the Soviet government was to " replace religious identity with secular ethnic cultures, which were supposed to interact harmoniously within the framework of the concept of "friendship of peoples "" 24 Even in the late Soviet years in the 1960s and 70s separate religious rites of the life cycle were performed: naming (isem kushu), circumcision (sunnat / for boys), wedding (nikah), funeral (zhenaza). At the same time, if the first ones were not widespread at the end of the Soviet system, then funeral rites were performed even in urban areas by 67-73% of Tatars.25 Part of the funeral rites were

a conflict between the couple-the weak-willed and limited Ilgizar and the wayward and selfish Vera. The play ends pessimistically: the couple gets divorced, and at the very end, the children symbolically plant a tree that separates the Tatar and Russian parts of the village.

24. Luehrmann, S. (2011) Secularism Soviet Style. Teaching Atheism and Religion in a Volga Republic, p. 4. Bloomington: Indiana University Press.

25. Urazmanova R. K. "Muslim" rites in the life of Tatars / / Ethnographic review. 2009. N 1. P. 20.

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rites of remembrance of the deceased, which were held, as a rule, on the 3rd, 4th and 40th days, as well as on each anniversary of death. The latter were called Qur'an ashi or Olylar ashi26 and included plentiful treats for relatives with the invitation of the mullah or abystai reciting the Qur'an and special prayers dedicated to the deceased (bagyshlau). It was these rites-during which both children and numerous relatives were present (a feast was arranged for them after the elderly guests left), the Koran was read in Arabic, words from the religious pre-revolutionary vocabulary of the Tatar language were heard, which the Soviet authorities tried to erase from the memory of the people-that preserved in the Tatar mentality the perception of Islam as part of everyday life. Therefore, when the restrictions were lifted in the early 1990s, people turned back to religion, and they accepted it not only as a form of pure spirituality, but also as a form of national culture and identity. At the end of the Soviet era in 1986, only 18 Muslim communities were registered in Tatarstan. However, in the early 1990s, most of the historical mosques in Kazan gradually began to return to the faithful. At the same time, construction of new mosques began. Institutionally, Muslim communities in the first years of perestroika were still subordinated to the Spiritual Administration of Muslims (DAMES)27 in Ufa. By 1999, there were already 937 mosques in Tatarstan. As the number of new mosques increases, DOUMES begins to fail to cope with the volume of work and cannot centrally address the many problems of the Muslim community. In the regions there are local Spiritual administrations of Muslims that are not subordinate to the previous structure. In Kazan, the Spiritual Administration of Muslims of the Republic of Tatarstan was registered in 1992year, it was headed by Gabdulla Galiullin28. The opening of new mosques, charity, organization of the Hajj to Mecca, and Muslim education should be mentioned among the priority areas of activity of the State Duma of the Republic of Tatarstan.

26. Koryan ashi literally means Koranic food (soup), Olylar ashi-food for the elderly.

27. DAMES-the Spiritual Administration of Muslims of European Russia and Siberia-the successor of the Orenburg Mohammedan spiritual Assembly (located in Ufa, the name "Orenburg" was given due to the fact that from 1796 to 1802 it was located in Orenburg). In 1929, DUMES was renamed the Central Spiritual Administration of Muslims of Russia.

28. In 1998, he was replaced by Gusman Iskhakov. From 2011 to 2013, Ildus Fayzov was the chairman of the Duma of the Republic of Tatarstan. From 2013 to the present, the Mufti of the Republic of Tatarstan is Kamil Samigullin.

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Until the 1990s, religious education in the Republic was available only to teachers who taught at home. Famous teachers were Abdulkhabir hazrat Yarullin, Akhmadzaki Hazrat Safiullin, Garifulla ishan Zainullin, Rashida abystay Iskhakova and a number of other religious figures who preserved continuity with pre-revolutionary scholarship. In the early 1990s, mosques started offering free courses for anyone who wanted to get a basic knowledge of Islam. This form of education for children and adults has become more structured and standardized in almost three decades. As of September 2017, according to the Muftiate, it covers from 25,000 to 30,000 thousand people in the Republic of Tatarstan 29.

Secondary vocational educational institutions have become the second stage of Muslim education. In Tatarstan, the first madrasah was founded in the city of Chistopol by Gabdulhak Samatov, then imam-khatib of the Chistopol mosque. It was in this mosque that a group of 20 shakirds (students) was recruited at the end of 1990. A year later, the madrasah together with its founder moved to Kazan and became known as the madrasah at the Zakabannaya Mosque. In 1993, it was officially registered under the name Kazan Higher Muslim Madrasah named after the 1000th anniversary of the adoption of Islam30.

In the 1990s, about 20 madrasahs were opened, 31 but not all of them have stood the test of time. Thus, three madrassas in Naberezhnye Chelny-Nuretdin, Ayub and Yoldyz-were closed, as well as the Ishmukhammat madrassah in Yelabuga. Legally registered as higher educational institutions, madrasah "Ramadan" and Kazan Islamic University "Muhammadiyya" have not started working. To date, there are 9 madrasas in Tatarstan 32.

29. The Spiritual Administration of Muslims is 25 years old! //Islam-today [http://islam-today.ru/ islam_v_rossii/tatarstan/dum-rt-25-let/, доступ 12.11.2017]

30. Yakupov V. Muslim education. Kazan, 2002. p. 4.

31. Muratov M. R. The system of religious education as an ethno-consolidating factor of Muslims of the Republic of Tatarstan // Islam and the problem of Tatar identity. Kazan, 2002, p. 106.

32. R. Fakhretdin Madrasah in Almetyevsk; Ak Mosque Madrasah in Naberezhnye Chelny; Buinskoe Madrasah; Kazan Islamic College; Fanis madrasah in Urussu; madrasah named after V. I. Abramovich. Gabdulla ibn Masguda in Mamadysh, madrasah in Kukmor, madrasah "Muhammadiyya" in Kazan; madrasah named after the 1000th anniversary of the adoption of Islam in Kazan.

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Higher professional religious education in the Republic of Tatarstan can be obtained at the Russian Islamic Institute (issues a state-issued diploma in the fields of "theology", "linguistics", "journalism") and at the Kazan Islamic University (issues a non-state-issued diploma in the field of "Training of ministers and religious personnel of religious organizations", specialization "Bachelor of Islamic Sciences").

In 2017, the Bulgarian Islamic Academy was opened, which trains masters and doctors in the field of Islamic sciences.

Teaching children Islam: Different forms

The very first approach to religion usually occurs in the family, where parents introduce the child to a particular tradition-national or religious. The next stage of pre-school Islamic education is usually a Muslim kindergarten. More recently, sending a child to a Muslim kindergarten was a problem 33. Now a fairly large number of such kindergartens are being opened. Their distinctive feature is

33. Materials of the 2008 Kazan-Ufa interview.

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These include halal food, the presence of Muslim teachers who wear hijab, as well as training in certain elements of Islamic culture.:

The program will include: learning the Arabic alphabet with correct pronunciation, memorizing small suras of the Qur'an, lessons about monotheism, in the place of fairy tales (the spelling of the site is preserved - LA) true stories about the prophets, in between small classes there will be educational games, making simple toys with your own hands, etc. 34

Another description of what is taught in a Muslim kindergarten:

According to the law, we are not allowed to teach children Aqidah and Fiqh, but we try to tell children, in a language that they understand, that everything around us is created by God...

When we read namaz with children, we make two rak'ahs, without detailing, i.e. there is a certain standard, and we try to keep to the middle, because parents bring up their children according to different madhhabs.

We tell stories about the Prophets in the form of fairy tales, then perform a creative task with the main characters. For example, according to the life of the Prophet Salih (peace be upon him), we know that his story involves a camel and a mountain, respectively, we make creative crafts with these details 35.

Visiting such a kindergarten, as a rule, is paid from 5 to 15 thousand rubles per month 36.

The next and most widespread stage of religious education for children is the system of cadet courses.

34. Information about the new breakaway center for children in Naberezhnye Chelny on the website of Halal Guide [https://halalguide.me/naberezhnye-chelny/organizatcia / detskiy-sad-dnevnogo-prebyvaniya-abuzar, accessed from 31.07.2017].

35. Rating of Muslim kindergartens and preschool development centers in Kazan / / Iman. 31.07.2017 [http://iman.tatar/ru/267-rejting-musulmanskikh-sadikov-i-tsentrov-razvitiya-v-kazanishigabu tdinova-lejsan-mini-detskij-sad-bekhet-nury-ul-s-batyeva-17-vozrast-uchashchikhsya-ot-1 - 5-6-let-vremya-prebyvaniya-v-tsentre-7 - 00 - 19 - 00-kolichestvo-detej-v-tsentre-15-chelovek-tsena-10 - 000-v-mesyats-kak-podbirayutsya-kadry-po-religioznym-distsiplinam-kak-pravilo-nashi-sotru dniki-vypuskniki-rossijskogo-islamskogo-instituta-libo-medre, доступ 31.07.2017]

36. Information as of September 2017.

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Similar courses began to open in the early 1990s. Students of the courses could be both children from 5 to 6 years old, and citizens who are well over 60. Often, the groups were not divided either by age or gender. They taught the basics of Islam 37 and recitation of the Koran (tajweed). Some of the most capable students were taught to recite the Qur'an individually. Classes were usually held once or twice a week. They were conducted, as a rule, by teachers who did not have professional training and studied with private teachers.

Classes were held either on weekends or in the evenings on weekdays. The purpose of these courses was the moral education of the younger generation, 38 as well as the initial religious education of adults. The duration of training ranged from one year to three or four years. At the same time, strict control over attendance was not provided: someone dropped out of school after a while, someone interrupted the visit, and then reappeared at the courses, someone could join the students in the middle of the year.

The leading place among such educational institutions in the early 2000s was occupied by the Faruk madrasah 39 at the Bulgar Mosque, located in a densely populated area of Kazan. His task was not to train professional clergymen, which is usually associated with the concept of madrasahs, but to educate religiously educated Muslims.40 Each teacher (mughallim) formed his own group. The time that was convenient for classes was distributed among several teachers, so that groups of 10 to 40 people were engaged on almost all days of the week. The training period was 4 years. Studying textbooks, as a rule, was not practiced. The lessons on recitation of the Qur'an used a thin booklet "Fan Tajwid" and, of course, the Qur'an itself, and the basics of the Qur'an itself.-

37. The course "Fundamentals of Islam" includes the history of the prophets, the history of Islam, the fundamentals of the faith ('aqeedah), the rites of worship ('ibadat) and ethics (ahlyaq).

38. Yagkub, Valiulla. Moselman magarife. Kazan, 2003, p. 24.

39. Traditionally, madrasas are educational institutions that train professional imams and Muslim jurists-faqihs, but very often, to improve their status, the primary religious schools attached to mosques also called themselves madrasas. This is also the case with Muslim educational institutions in the post-Soviet era : by their status, the Faruk madrasah at the Bulgar Mosque or the Shamil madrasah at the Kazan Nuri Mosque are well-organized fitting courses, but nothing prevents them from calling themselves madrasas, since the use of the word "madrasah"in the name has legal consequences it doesn't matter.

40. Yagkub, Valiulla. Ислам асылына кайту. Kazan, 2006. p. 311.

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the teachings were acquired mainly on the basis of lectures and sermons.

In the same years, various foreign religious organizations and foundations were operating everywhere in the country, which sponsored the creation and operation of many madrasas. Among them, in particular, were the Saudi Ibrahim Bin Abdulaziz Al Ibrahim Foundation, which published numerous translated literature on Sharia law, as well as Dar ul-hadith, Dar ul-jil, Dar ul-fikr, and Dar ul-Maghrif (Egypt, Syria, Jordan, and Lebanon, respectively).

They provided assistance on the condition that the curriculum, the formation of the stock of educational literature and the teaching staff were under their control. By the end of the 1990s, due to the increasing number of cases of illegal actions involving graduates and shakirds of some Tatarstan madrasas, as well as in order to combat extremism, the work of many international foundations in the Russian Federation was banned.

Gradually, in society, and in its most diverse segments - among a significant part of Muslims themselves, representatives of the academic community, and government authorities-an understanding has matured that in order to counteract foreign influence, it is necessary to form a system of Muslim education that would be based on both traditional educational practices for Russian Islamic regions (which are very different from each other) and so take into account the realities of modern secular society.

So, in 2014, a new program on religious education for Cadet courses was approved, which includes lesson plans designed for three years in such subjects as Islamic ethics (ahlyak), the doctrine of Islam (aqida), reading the Koran (tajweed-one/first year), Islamic law (fiqh), biography of the Prophet Muhammad (sira), Arabic. Each course is provided with educational literature in Tatar and Russian. An analysis of the literature (a total of 65 publications 41) shows that at this initial level of teaching knowledge on Islam, the addressee of which is mainly children and older people, there are five main groups of educational literature:

41. In some courses, publications are repeated, this figure - 65 publications-is given taking into account only non-repeated works.

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* textbooks by contemporary Tatarstan authors (Ramil Adygamov, Gabdelkhak Samatov, Valiulla Yakupov, Rishat Kalimullin, etc.) (37 publications or 57% of the total number);

* Textbooks by authors who taught in Jadid madrasas (Rizaetdin Fakhretdin, Ahmad-Hadi Maqsudi, Salihjan Baroudi, etc.) (9 titles or 14 %);

* Modern secular textbooks, mainly in Arabic, on the history of theological thought (Alexander Kovalev and Grigory Sharbatov, Rafik Mukhametshin, Tawfiq Ibrahim) (7 editions or 10 books);

* Medieval books (Abu Hamid al-Ghazali, Abdurrahman Qarabash, etc.) (6 titles or 9 %);

* foreign textbooks of the XIX-XXI centuries used in the countries of the Muslim East (Muhammad Ashik, Muhammad Kifayatullah, Mustafa Chagirji) (5 editions or 8%).

The program constructed in this way, which mainly uses the works of local authors as teaching aids, is designed to form Islamic ideas in a form adapted to modern Tatarstan realities.

In the vast majority of cases, the language of instruction in Cadet courses is Tatar. The fact is that the so-called globalized Islam described by Olivier Roy 42 does not seek to preserve national languages and cultures, but rather uses the most widely spoken languages to relay their cultural codes, which in the context of the Russian Federation means using, first of all, the Russian language as the language of religion 43. Therefore, official religious and state institutions see the preservation of the Tatar language in the religious and educational sphere as a way to preserve traditional, local forms of Islam that have a long history of adaptation to a multi-confessional and multicultural environment.

Among the most well-known elementary cadet courses in Kazan, the Shamil madrasah at the Kazan Nuri Mosque has come to the fore today, the teaching staff of which is the flagship of children's religious Islamic education.-

42. Roy, О. (2004) Globalized Islam. The Search for a New Ummah. Columbia University Press.

43. Kemper M., Bustanov A. Islam and the Russian language: sociolinguistic aspects of the formation of the All-Russian Islamic discourse. 2015. N1. pp. 212-223.

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vania. Teachers of this madrasah have developed instructional methods for teaching children from the age of one and a half years. So, using the textbook of the Indian scholar Nur Muhammad Haqqani (1856-1925) on teaching the Koran "Ka'ida al - Nuraniyya", teachers teach children to read independently (and not recite by heart) by the age of six Quran in Arabic. Groups are divided by age from one and a half years (classes are held for kids together with their parents) to older adolescence.

Since 1995, Kazan also has a unique Muslim comprehensive school, Usmania, with an eleven-year education, founded by the Spiritual Administration of Muslims of the Republic of Tatarstan, where Arabic is taught, and after lunch children study at the neighboring Nur Islam Mosque, where they take courses in Arabic, the history of Islam, the history of the prophets, reading and memorizing the Koran..

Another form of introducing children to Islamic culture and religious knowledge is summer camps or Muslim day care centers for children in mosques. Most Muslim organizations choose this second form, since the organization of children's camps is surrounded by a large number of obstacles related to compliance with special norms and requirements.

44. From an interview with the director of the Usmania secondary school Ilsur Mullanurovich Fatykhov on July 10, 2017.

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One of the" ascetics "- enthusiasts of Muslim camps-the leader of the creative group" Bakhet achkychy " (the key to happiness), mother of four children Leysan Firdusovna Ganieva. In her interview about the goals of this work, she said:: "I do this so that we can live in a society where people and, most importantly, our children would be safe, and this is a society where morality is high. Religion provides this moral education. " 45
All the camps that were visited as part of the field study in 2017 (Kukmor, Baltasi, Mamadysh, Pestretsy, Almetyevsk) were held in the form of a day stay for children starting from July 1, due to the end of the Ramadan fast (June 26), and usually included 3 lessons on the following topics: 30 minutes before lunch (lessons alternate on days) in subjects such as reading the Koran, Muslim ethics, Arabic, history of Islam, life of the Prophet Muhammad. After lunch, some camps read short (15 minutes) sermons, then organize games, and at three o'clock the children go home. Sometimes they arrange bus tours around the city with visits to memorable places.

45. Interview of July 6, 2017, advanced training courses for teaching children's Muslim camps, Kukmor.

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One of the forms of introducing children to religion in the Republic of Tatarstan is the educational work of imams in schools. Field studies in relatively monoconfessional villages and small towns of Tatarstan revealed different opportunities for imams to introduce children to Islam. Most often, this happens on September 1 or on the day of the "last call", during which imams, at the invitation of the administration and the school, come to educational institutions, give instructive speeches, give gifts to first-graders and graduates. Often, schools also hold Muslim holidays - the feast of sacrifice (Eid al-Adha) or the holiday of the end of the month of Ramadan (Ghaid), which include free treats during which children are also introduced to various aspects of the culture of Islam - reading the Koran and prayers. Imams ' conversations with schoolchildren are a more regular form.

Often such conversations are connected with certain tragic events. For example, in one of the districts there was a suicide of a schoolboy, after which imams were invited to schools to explain the attitude of religion to this tragic event; in another village there is a drug rehabilitation center, one of whose patients escaped and died right in the village, and the imam talked about it with students of the village school. Imams are also invited to talk without specific reasons.

Noteworthy is the story of the imam of the Central Mosque in Baltasi, who is regularly invited to high school to prepare them for future family relations. So he brought a bag of sweets to the classroom, where the girls from the third class came to talk, poured them out on the table and offered to take a candy each. After each of them took their own treats, the imam drew the girls ' attention to the fact that one candy that was not wrapped was left on the table - no one wanted to take it. Thus, the imam tried to clearly convey to the girls the idea of the need to observe chastity.

It is also not uncommon for the imam to be invited for regular weekly conversations with primary school students on moral issues. Thus, the imam of the village of Elkhovo, Almetyevsk district, at the request of parents and at the invitation of the school administration, conducts regular ethics lessons for children of the first Tatar class every Wednesday for half an hour from 7: 30 to 8: 00 in the morning.46
46. Meanwhile, there are districts (in particular Mamadysh) where the District Public Education Departments (POHO) are strongly opposed to religious instruction in school, and imams, knowing this, do not attempt to teach children Islam in school.

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Finally, mention should be made of various contests for children, such as the Koran Recitation contest held annually at madrasas in Kukmor and Baltasi. A similar competition called "Siblings and Siblings of Syuyumbike" is held by the Yardam 47 Kazan mosque. A competition for knowledge of Islamic culture is held at the Buinsky madrasah.

Conclusion

The above analysis indicates a rather interesting situation with the teaching of religion in Tatarstan, which should be considered in the context of the ethnic and confessional diversity of the Russian Federation. It should also be taken into account that all the "Muslim" republics of Russia have their own peculiarities and nuances. In addition, there are fundamental differences between more fundamentalist mentors and representatives of the more moderate religious establishment in their views on religious education and the upbringing of the Muslim personality.

A feature of modern post-secular society, according to Yu. According to Habermas, "a higher measure of communicative rationality expands the space of the game for coordinating actions carried out without coercion, and for consensual resolution of conflicts of action within the communicative community"48. Understanding the processes that are currently taking place in the field of religious education for children by various players is one of the ways to approach the understanding of this communication process.

Each social community in Tatarstan has its own ideas about the role of religion in raising a child, and the real state of affairs in this area is determined by the economic and political capabilities of certain groups. Currently, the situation with religious teaching is in a delicate balance, which will be difficult to maintain for a long time: the number and economic viability of Muslim communities is growing, and at the same time the lack of religious education is growing.-

47. The contest on reading the Koran and the basics of Islam "Brothers and sisters Syuyumbike" will be held in Kazan / / Tatar-inform. 18.03.2016 [http://www.tatar-inform.ru/ news/2016/03/18/496012/, accessed from 31.07.2017]

48. Habermas Yu. Teoriya kommunikativnogo deystviya (fragmenty) [Theory of Communicative Action (fragments)]. Volume 1. Issue 1. pp. 244-245.

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the secular community and representatives of other religious cultures expressed their dissatisfaction with the advance of Islam 49. The problem of religious extremism and terrorism also dictates certain methods of state control over the religious sphere. In any case, building and reforming the education system is impossible without taking into account regional, ethnic and religious specifics, as well as without relying on the idea of social peace and well-being that unites all people.

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