This study analyzed the main scientific theories concerning the religion’s influences on the economic and integration processes. Author focuses attention on the researches carried out on the methodology of social constructivism. This conception emerged as an alternative to realism, liberalism and marxism. These originally spiritually saturated theories eventually transformed to the doctrines, the practical implementation of which led to social and economic crises and conflicts. The statement that social reality is valuable and culturally peculiar appears as the cornerstone of constructivism. (...) Following the Weber’s concept in the researches of religion’s influences on the processes of economic development and integration, social constructivism has critically reworked it. Author identifies three main areas of researches within the framework of this paradigm. In the first area scientists study the influence of religious ideas on the welfare of the population through their interconnection with economic, political and cultural institutions. In the second area explorers analyse the role of religious activity in the formation of subjective assessments of external environment and internal reflection as the factors of economic productivity and social consolidation. In the third area researchers define the value potential of Christianity and its various confessions in the processes of European integration. Summarizing the conclusions of these studies, author shows that the opinion, on which religious norms and institutions continue to influence economic activity, despite the process of secularization in the European Union countries, is established in the framework of social constructivism paradigm. At the same time, constructivists argue that the influence of religious principles on economic development and European integration processes has a complex differential and multiplicative character, which determines the relationship between social actors in the economic, political and cultural spheres both directly and indirectly. Scientistsconstructivists discover the fact that the Christian faith, which has formed unique European ethos, today acts as an existential factor in European integration. (shrink)

Abstract: The study argues that there are four characteristic features of religious terrorism. Extremely high degree of fanaticism of these terrorists is the first feature. Pan-territorial activity of religious terrorists is the second one. The third feature expresses that religious terrorism activity is caused by the pathological psychological problems of those terrorists. Religious terrorists’ claim to the legitimacy of the violent acts is the fourth feature.

In M.Nesprava’s article "Theoretical Foundations of Radical Salafism", the presence of a conceptual core in the radical Salafism doctrine is shown and the main formation stages of this core are analyzed. Also, the role of the ideas by such authors as Ahmad ibn Hanbal, Muhammad ibn ʿAbd al- Wahhab, Syed Abul A'la Maududi and Sayyid Qutb in the formation of the conceptual core is argued. The characteristic aspects of the interpretation by radical Salafists of such concepts as tawhid, takfir and (...) jihad are demonstrated. (shrink)

In the twenty-first century Radical Salafism is a serious danger for Muslim countries and Western countries too due to some features of its religious ideas, which lead to extremist actions. Among the critics of radical Salafism there are both Western and Muslim scholars, but the arguments of the latter are not well-known in the West. The benefits of this study are systematization and analysis of prominent Muslim scholars’ criticism towards radical Salafism. The study analyzed ideas of such modern Muslim thinkers (...) and researchers as Mohamed Said Ramadan Al-Bouti and Rawil Gaynetdin on radical Salafism. The research argued that the Muslim scholars criticize, first of all, the following four features of radical Salafism. The first of them is Salafi movement’s claim for existence of historical basis of their words about the special status of Salafism in Islam as the only defender of initial purity of Islam. The second one is radical Salafism’s criticism towards innovations in the religion and life of Muslims. The third feature is radical Salafism’s practice of takfir (accusation of unbelief). The fourth one is radical Salafists’ intolerance of people with other opinions on religion and life. The study showed that the Muslim scholars have thought that Salafism occurred much later than the Salaf era. Rawil Gainutdin believes this occurred in the tenth century, and Mohamed Said Ramadan Al-Bouti argues that it happened only in the nineteenth century. Moreover, Al-Bouti emphasizes that, firstly, the salafs assumed the possibility of certain innovations and, secondly, Salafism is one of the nineteenth century innovations. Also Rawil Gainutdin indicated that the Judge of the Judgment Day is the one person who can declare a takfir. Consequently, radical salafists’ practice of takfir is a violation of Islam law. The Muslim scholars point out that radical Salafism’s position is harmful to Muslim Ummah, because it leads to numerous conflicts. For example, Mohamed Said Ramadan Al-Bouti explains that radical salafists split Muslim community and cause tension among Muslims. He analyzed numerous facts of such a destructive action of radical Salafism towards religious, social and personal life of Muslims. Moreover, the article shows the destructive nature of Jihadist Salafism. (shrink)

The question of studying the metamorphosis of Europeans’ perception of the Islam is a topical issue now, because it helps to better understand the religious processes in modern Europe. Reconstructing the image of Islam in the ideas of the Christian peoples of the medieval Europe is the purpose of the study. To achieve this aim, I have used such methods as historical method, logical method, analysis, and hermeneutics. The research discusses the ideas of such authors as W.M. Watt, A.K.S Lambton, (...) W. B. Hallaq, I. P. Dobaev, P. Veimar and others. I have identified four components of the medieval image of Islam in Europe. Firstly, it is the idea of alienation of Islam and Muslims for European countries. I have showed that this idea was a result of two facts: (1) Muslim-Christian wars of this period; (2) absence of assimilation processes of Muslim population in European countries. The second component is the thought that Europeans can learn Muslim ideas and technologies. During the middle ages Europeans borrowed from Muslims a lot of important knowledge, ideas and techniques, as well as Muslims from Europeans. I argue that the idea, that Muslim religion is something incompatible with Christianity, is the third component of the image of Islam by Christian Europeans of the Middle Ages. In particular, Thomas Aquinas rejects the idea that Muslims, Jews and Christians have a common Scripture. According to him, Muhammad’s religion did not have worthy confirmation of the truth of the teachings. Thomas Aquinas interpreted the fact that great masses of people believed in Islam by suggestion that Islam appeals to the carnal desires of people, offering polygamy and the idea of physical pleasures in the paradise. Also, Thomas points out that Islam is a religion of sword and violence. Also, I have argued that a fear of large masses of Muslim population and their military successes was the fourth component in the image of Muslims by Europeans in the Middle Ages. (shrink)

The study attempts to reveal the prospects of the idea of a caliphate in the Muslim world. Having used analysis and phenomenology, the research found the following results. Firstly, the idea of a caliphate will play a significant role in the Islamic world in the future. It will happen in any variant of the future of the self-proclaimed caliphate “Islamic State”. Because the idea of a caliphate is inherent to Islam and it did not become an archaism in the framework (...) of this religion. Secondly, in the modern world, the implementation of the idea of a caliphate is linked closely to longstanding bloody wars. The causes of this phenomenon are related to the religious beliefs of the Sunni Salafists, who are the main promoters of the caliphate in the 21st century idea. Thirdly, in case Islamic State caliphate, created in 2014, does not change its destructive and expansionist policies fundamentally, it will be eliminated. An idea of caliphate will survive, though. (shrink)

У статті запропонована типологія дій ісламських терористів в Європі перших двох десятиліть ХХІ століття. Досліджено термінологічний аспект проблеми. Охарактеризовані особливості сучасних проявів релігійного радикалізму. Показані ідеологічні та організаційні структурні елементи релігійного екстремізму джихадистських терористів. Доведено, що цей екстремізм несе у собі ознаки релігійного конфлікту і є загрозою для безпеки європейців усіх віросповідань Ключові слова: релігійний екстремізм ісламський тероризм, джихадизм, моральні цінності, європейська безпека.

Процес спілкування та співробітництва між православними та католицькою Церквами, що розгорнувся із середини 60-х років ХХ сторіччя, розглянуто як відповідь на глобальні виклики людству, в першу чергу на загрози війн і тероризму. Наукова новизна роботи полягає у тому, що автор на основі власного аналізу першоджерел – офіційних документів і промов лідерів православних і католицької Церков – розкриває особливості миротворчого потенціалу діалогу милосердя, як називають сучасну православно-католицьку комунікацію. У даному контексті показані основні організаційні форми міжцерковного діалогу та охарактеризовані особливості його змістовного (...) наповнення у ХХІ столітті. Автор стверджує, що ціннісними основами цієї комунікації виступають євангельські любов, милосердя та повага до кожної людини як Божого творіння, котрі слугують потужними духовними засобами у протистоянні злу і насильству. Він доводить, що подальше об’єднання зусиль християнських Церков сприятиме посиленню їхньої ролі у припиненні війн і перемозі над тероризмом. (shrink)

The study deals with terrorist, historical, cultural, economic, militaristic, political and secular factors of the popularity of Islamophobia in the countries of the Western world. Religiously motivated terrorist acts, which in recent times have been taking place in the Western countries, are the first factor. The presence of a historical basis of the Muslim-European confrontation is the second factor. The conflict of identities, which we can observe in the West countries between the local population and Muslim migrants, is the third (...) factor. Fourthly, many European citizens consider Muslim migrants as persons who hold a significant part of their taxes. The modern wars in the territories of the Muslim states are the fifth factor. The political ambitions of the rightwing forces in the West are the sixth factor. Religionophobia that is popular in some European countries is the seventh factor. (shrink)

The explication, systematization and analysis of the most influential scenarios of Islam development in Europe is the purpose of this study. To achieve this aim, such research methods as analysis and synthesis are used. The study argues that in the research literature there are at least three scenarios of possible development in Europe in the context of the Islamic issue. Firstly, there is a scenario of the success of the multiculturalism ideas. Secondly, there is a scenario of «velvet» Islamization of (...) Europe. Thirdly, there is a scenario of the radical Islamization of Europe. The study demonstrates that there are two differences between the third and the second scenarios. The intensity of the Islamization process is the first difference. The design of the Islamization is the second difference. In the framework of the ‘velvet’ scenario, Islamization is supported by the traditional European population. However in the terms of the radical scenario, Islamization will occur contrary to the will of this population. It has also been shown that all three scenarios have its weaknesses. (shrink)

Obtaining data on the results of the study of Ukrainian scholars on radical Jihadism is the purpose of this study. To achieve this goal, the study uses analysis and hermeneutics as its research methods. The research found that in the Ukrainian Islamic studies, there are now five main areas of research: theoretical, historical, social, economical and the area of security provision. In Ukraine, the problem of radical Jihadism is considered within the framework of the security research direction. The study showed (...) that the security trend in Ukrainian Islamic studies is still poorly presented. A few studies have been written on this topic. Among the authors dealing with this problem, it is necessary to name such researchers as M. Azarov, S. Zin’ko, M. Kiryushko, S. Kuzmin, O. Licarenko, V. Ostroukhov, and V. Petryk. In particular, V. Ostroukhov, O. Likarenko, and V. Petrik identified six signs that separate Islamist extremism from moderate Islam. S. Zin’ko argued that Europe has not yet developed a pan–European approach to counteracting radical Islam. The implementation of large–scale scientific research projects on the study of the dangers of radical Jihadism is still ahead in Ukraine. (shrink)

The exploration of the current understanding the concept of Euro-Islam by researchers is the purpose of this study. To achieve this, we used such methods as analysis and phenomenology. The study analyzed works of the following authors: T. Ramadan, B. Tibi, N. AlSayyad, D. Davydova, L. Koroleva, A. March, A. Mykhal’ova, O. Roy, A. Sadykhova. We have shown that ideas of Euro-Islam have not received widespread support among Muslims in Europe quarter a century after they were expressed by Tariq Ramadan. (...) We also argued that the concept of Euro- Islam has a significant potential to reduce jihadist radicalism in Europe if it is perceived by European Muslims. We have shown that if this concept is adopted by Muslims in Europe, they will turn into a powerful force in the political and social life of Europe. (shrink)

The research argued that in the second part of the 20th century, significant changes happened in the method-ology of religious studies. Firstly, active efforts were made to create a methodology that could provide the scien-tific character of the results of religious studies. Secondly, religious studies actively began to involve the methods of sociology, as well as the philosophical phenomenology of religion. The study showed that these changes had become an important, productive step in horizon of the challenges that the religious (...) studies faced in the 21st cen-tury. (shrink)

У монографії викладено результати дослідження автора щодо передумов та сутності радикального джихадизму в Європі початку ХХІ століття, а також осмислення наявних прогнозів щодо майбутнього цього явища. Для фахівців у галузі релігієзнавства, а також усіх, хто цікавиться дослі-дженням радикальних напрямків в ісламі.