A solemn ceremony of awarding the diploma of Doctor of Theology to the first Deputy Chairman of the Religious Board of Muslims of Russia, Executive Secretary of the Muslim International Forum Damir Mukhetdinov, took place at St. Petersburg State University. In an interview, the well-known scientist and theologian spoke about the university's rich theological legacy, the projects of the Center for Islamic Studies of St. Petersburg State University, the secrets of successful work in the context of a pandemic, as well as how education and interdisciplinarity help save lives.

Let me congratulate you on the award of your doctorate in Islamic Theology. This was the first defense in Russia, it was held at St. Petersburg State University according to its own rules and caused a great response. After a few months, how do you interpret this experience? How do you think the defense under the rules of St. Petersburg State University is suitable for theologians?

- First of all, I would like to thank the Rector of the University, Nikolai Mikhailovich Kropachev. He convinced me that it is necessary to defend myself in St. Petersburg State University. In the present day, there is no dissertation council on Islamic theology in the HAC system. Therefore, it is basically impossible to protect yourself according to the "old" rules. Moreover, it is difficult to imagine at all how a dissertation council on Islamic theology could, basically, arise in the system of the Higher Attestation Commission.
Thanks to the precedent of my defense at St. Petersburg State University, many theologians from all over the country will see that it is possible to defend candidate and doctoral dissertations in Islamic theology in St. Petersburg. Yes, there are advantages to defending according to your own rules, but there are also difficulties, but in my opinion, there are more of the first ones. Among the advantages of the defense, I would say, first, that the dissertation council is formed from specialists on a specific theme based on the sphere of scientific interests of the council members. Secondly, the mandatory participation of a foreign representative increases the objectivity of the assessment of the applicant's work. For my dissertation, the search for such an expert was not easy, but we managed to include Mathias Rohe, a professor at the Friedrich — Alexander University in Erlangen and Nurnberg, in the council. In addition, a very big plus is that the work is initially published in both Russian and English. It provides an opportunity for Russian and foreign specialists to get acquainted with the author's thoughts, ideas, and suggestions, collect critical comments and positive feedback on the work, and organize a discussion around the subject raised. I am pleased that a number of colleagues in the CIS and Western Europe sent feedback on my work: the theme turned out to be more relevant than ever in join with the latest events in Europe. In general, the theme of renewal in Islam-tajdid-in the entire Muslim world comes to the rulling position.

You are the head of the Center for Islamic Studies of St. Petersburg State University, whose first year of work fell on the pandemic. We see in the publications in the media and on the University's resources that the center has managed to actively participate in the University's activities and implement ambitious projects, including the publication of the pope's Russian-language encyclical and many others. Tell us about future projects and how did you manage to make work in the pandemic year?

- Since the core of the center's activities is scientific activity, we had no need to interrupt or restructure our work. Modern media allow our team members-translators, editors, publishers — to be anywhere in the world. The main thing is not to get sick. The work continued all the time. Of course, the pandemic has left its mark on the development of international relations, but despite this, we managed to present the center in Istanbul and send the invitation of the Rector of St. Petersburg State University to the leadership of Istanbul University to visit St. Petersburg (St. Petersburg State University and Istanbul University are expanding cooperation). We have held meetings with our colleagues in Kazakhstan, Uzbekistan, as well as in European countries.
Now we are preparing a new book series "Rebirth and Renewal". It will be divided into three blocks — the XIX, XX and XXI centuries. Each block will feature ten of the most prominent figures who had the greatest influence on the moods and minds of their contemporaries and contributed to the strengthening of interreligious peace and harmony. I believe that this will be a breakthrough for Russian science — Oriental and Islamic studies. For many decades and even centuries, since the time of academicians Barthold and Krachkovsky, such famous names as Jamal ad-din al-Afghani, Muhammad Abdo, Sayyid Ahmad Khan were mentioned in scientific works. Despite this, their fundamental works have not yet been introduced into scientific circulation in Russia. We translate and publish these works in large numbers. On 12 of April, the first books of this series were presented in Moscow. In the future, we want to present the series in the walls of St. Petersburg State University with the involvement of universities, scientists and intellectuals of the city.

Which other generalists took part in the work on the project?

- Academician Mikhail Borisovich Piotrovsky and Honorary Professor of St. Petersburg State University Nikolai Nikolaevich Dyakov participated in the work on this project, acting both as reviewers and as members of the editorial board. Apollinaria Avrutina, Head of the Center for Contemporary Turkish Studies, has engaged specialists who translate from Old Ottoman and Turkish languages. We try to unite scientists from different faculties, from different departments, to make our projects university-wide. In addition, we are trying to connect Islamic scholars from all over the world. For example, in one of the books, for the first time in the history of Russian Islam, a translation of the work of Sheikh Mahmud Shaltut, the rector of Al-Azhar, a university that is the forge of Sunni theologians for the whole world, will be published. Despite the fact that this university has existed for more than a thousand years, the first translation in Russian will be released only now. And the preface to this book was written by the current Supreme Mufti of Egypt, Shawki Allam. Thus, the series "Rebirth and Renewal" takes on a special significance, because leading scientists, theologians, and diplomats from different countries are involved in the work.
One of the latest international projects implemented with the participation of the center is the translation of the encyclical of Pope Francis.
- The Pope's encyclical on Fraternity and social friendship opened another of our series dedicated to interreligious dialogue — not only within the Russian-speaking space — in Russia and the CIS countries, but in general to interreligious dialogue as such. The work itself, which has a deep social and humanitarian meaning, and the fact that for the first time in history, the Pope addressed Russian Muslims directly, sending his greeting to the participants of the presentation of the encyclical. I think it is very significant that for two thousand years of the existence of the institution of the Pontificate and fifteen hundred years of the existence of Islam, Russian Muslims have received such attention and high praise. Presentations of this work have already been held in Moscow and Yekaterinburg, and presentations are also planned in St. Petersburg and other cities.
It is also planned to publish other publications and present them and discuss them within the framework of the international forum "St. Petersburg Dialogue", including the works of modern German Islamic scholars and theologians. This includes the book by Klaus von Stosch "The Christian view of Islam: in search of common ground" and the work of Karl-Joseff Kuschel "The Nativity of Christ and the Koran", which we publish as part of the series "Interreligious Dialogue".

In your opinion, how relevant is the subject of Islam for Europe today?

- In the countries of Western Europe, this theme is tightly intertwined with the question of the political future of European states. Probably, no election program of current presidents or presidential candidates is complete without an answer to the question: how to build relations with an active Muslim minority? For many states, Muslims are becoming a significant stratum, whose representatives occupy high positions in government: we are increasingly hearing about new parliamentarians who profess Islam, the leaders of one of the largest political parties in Scotland and the mayor of London elected Muslims. Islam is strongly included in the political program of the European community, but at the same time there are practically no theoretical works available and understandable for the general public, which would tell ordinary citizens about how to live in a new society. For Russia, I also believe that these issues are becoming relevant, including in relation to the recent changes in the geopolitical map.

 Is it about the Karabakh conflict?

- Yes, this includes the recent conflict in Nagorno-Karabakh, where Azerbaijan, Turkey and Russia played a key role. Taking into account the current situation in Karabakh, inter-ethnic harmony in the region requires serious, balanced, thoughtful analyses and, in addition, a serious religious base.

Speaking about the religious studies base, we want to ask about another project of the center — the series "Islamic Thought in Russia".

- This is also a major project. Structurally, the series "Islamic Thought in Russia" is divided into two parts: domestic theologians of the past — the XIX and XX centuries — and modern Muslim authors. Earlier, as part of the modern part of the series, Mufti Gaynutdin published a large work of almost 900 pages, "Islam: Doctrine, worship, morality, law". Today, it is one of the recognized fundamental works that covers four spheres of understanding of Islam: the creed, daily religious practice, morality, and Muslim law. Reviews of students of madrassas and universities, as well as ordinary Muslims, clearly show that this work helps many to understand complex things, since the book is written in a simple and accessible language.
The next in the series will be my book "Russian Islam: in Search of Political Subjectivity" with a foreword by Academician Piotrovsky. In my opinion, this is a very important work, it helps to understand the role and place of Russian Muslims in the system of values and coordinates of our society, including after the adoption of amendments to the Constitution. The paper provides a detailed analysis of the works of Pushkin, Tolstoy, Danilevsky, Bunin, Fedorov on the theme of Islam, briefly shows the history of the development of Islam in Russia-from the moment of his arrival in Derbent to the defense of his doctoral dissertation at St. Petersburg State University (as one of the events in the history of the development of religious-state relations). The publication also contains information that at the opening of the Moscow Cathedral Mosque, Russian President Vladimir Putin spoke about the necessity to revive the Russian theological heritage. Our president is absolutely right, because without understanding the past, we are not able to build a harmonious future. Most Russian Muslims do not read in Arabic or Old Tatar, so the legacy of the works of Bigiev, Fakhretdin, Marjani, and Faizkhanov must be translated. We have set ourselves an ambitious goal — to publish their complete works in Russian, as well as in the original language (Tatar or Old Ottoman and in Arabic) by the anniversaries of Husain Faizkhanov in 2023 and Musa Bigiyev in 2025. There are also plans to make a facsimile edition so that students and foreign specialists who are interested in this theme can get acquainted with these works in the original source.

Among other surnames of theologians, the surnames of Faizkhanov and Bigiev were mentioned, and I think that not all readers know that both of them are directly related to the St. Petersburg University. You could tell us more about it.

- In view of my fascination with the ideas of these philosophers, I was probably destined to defend myself at St. Petersburg State University, because both of these figures are connected with St. Petersburg. Although I was born in Nizhny Novgorod, and I live in Moscow. Khusain Faizkhanov spent more than 10 years of his life in St. Petersburg, working as a lecturer at the Oriental Faculty along with his teacher and colleague, one of the founders of the Oriental faculty Mirza Kazembek. Training both secular Orientalists and promoting the transfer of academic knowledge to Muslims in Central Asia. Through Faizkhanov, the St. Petersburg Oriental tradition spread throughout the empire, reaching the most remote corners of our country. Musa Bigiev, according to our data, was a free student of the Law Faculty of St. Petersburg University for a whole year.
First of all, they were theologians, because they received a classical theological education. At the same time, the connection with secular science predetermined their path of reformers, their contribution to the domestic Islamic thought: according to the patterns of their works, huge transformations took place in the religious segment in the future. By the way, it was Khusain Faizkhanov who introduced what we call the madrasah reform and renewal into scientific circulation. On the pages of his work "School Reform", he describes the system of work of madrasas: what subjects should be studied, the schedule, curriculum, expected learning outcomes. Analyzing his views, it is obvious to us that this has long been part of the educational process. But at the time, for his proposals, Faizkhanov endured criticism and insults, he was even accused of backlide. The last days of his life, he could not live in his native village and was forced to stay in the house of a stranger under the supervision of his brother. Even though he was buried according to the Muslim tradition, his grave was desecrated and remained in oblivion for some time, until a new era came and the man was given his due.

You are not only a professor, a scientist, but also a prominent representative of the Russian Islamic clergy. In this status, you act as an employer for graduates of St. Petersburg State University. Are you satisfied with the way the University graduates work, and do they manage to keep the high bar set by the St. Petersburg school?

- I will never tire of thanks to our state, first of all to the president and the government, who supported Mufti Gaynutdin's initiative to launch a training program for specialists with an in-depth study of the history and culture of Islam. We are aware that after the destruction of traditional forms of Islamic education, it will take us decades to revive this system. We were helped by universities that have strong Oriental and Islamic academic traditions.
According to the reaction of graduates of the Moscow Islamic Institute, who receive theological and religious education as part of their bachelor's degree, I can see their mixed feelings at the first stage of their master's degree at St. Petersburg State University. Like, why do I, as an imam who must speak from the pulpit of the mosque and address the people, need all these Oriental studies with their inherent thoroughness and complexity? And only after some time, when they become not just students, begin to practice as imams (we send them to work in parishes for summer practice), they understand that the secular education received at St. Petersburg State University is a great school of life and a strong help in the development of their personality.
They receive knowledge from related disciplines, have the opportunity to gain sociological and economic competencies, master the basics of conflictology, psychology and other disciplines, which makes it easier to build a constructive dialogue with both parishioners and partners. For example, representatives of state authorities. They are also much better prepared for different crisis situations, including being able to resist extremism more effectively.

Speaking of crisis situations. We remember well how, at the dawn of the pandemic, there were disputes about restrictions on religious services. The Moscow Cathedral Mosque was one of the first places in Russia to voluntarily impose restrictions. Can we say that academism and interdisciplinarity help in making such difficult decisions, which, perhaps, may seem unpopular to someone?
And here is the question of vaccination. Many members of the clergy are vaccinated, and theological opinions are issued that explicitly state that vaccination does not contradict the faith. Is it possible to say that education allows you to make decisions that are important for the community as a whole?

- I think you've given a really good example. This is something that concerns millions of our citizens. Every day there is a struggle for life. Timely restrictions have saved many lives. And, in my opinion, the religious structures have made a huge contribution to this struggle. You also gave an example of vaccination. We can also give an example with the prevention of extremism and terrorism. We understand what a tragedy could have been if all these structures had not worked. This also includes acute social problems: drug addiction, vandalism, various crimes on religious and ethnic grounds. This interdisciplinarity and cooperation of state bodies, academic institutions and religious structures give very good results and solve not some speculative problems, but specific real life issues.

If students and teachers, members of different staff want to collaborate, they will have some ideas for joint projects, can they contact you or your colleagues?

- We would be happy to have such suggestions. We would like to work with all interested representatives of different spheres and find different platforms for joint projects. This can be publishing or grant activities, organizing conferences or professional development. Our team is multi-religious-representatives of different religions and views work. The presence of such a platform within the walls of a secular university is more effective. We will look for an opportunity to go beyond scientific and research activities and take up educational projects. I would like to see what we have managed to prepare in theoretical terms, form the basis of educational plans.