Methods of Islamic pedagogy in the prevention of radicalism in the Muslim religious environment

Sedykh Natal'ya Sergeevna ORCID: 0000-0001-7063-8067 PhD in Philosophy Senior researcher at the Academy of Sciences of the Republic of Tatarstan 420126, Russia, Kazan, 36A Levo-Bulachnaya str., sq. A natalja.sedix@yandex.ru Other publications by this author

Introduction

The new social realities of the 21st century have created new social and psychological risks. The risks of spreading radicalism, extremism, and terrorism are of particular concern. Modern researchers identify three components of radicalism in the socio-political sphere. Firstly, it is the desire for fundamental transformations of society. Secondly, it is an unconditional approval of the results of such transformations. And, thirdly, the desire for change lies outside moderate reformism and excludes compromises ^{[1, p. 23]}. Extremism manifests itself as the willingness and ability to achieve drastic changes in extreme, extreme ways that go beyond the law. Terrorism is an effective continuation of extremism and is one of the many extremist practices.

It is important to note that the risks of human involvement in extremist activities are preceded by radicalization as a process of changing social attitudes leading to the approval and, ultimately, the use of illegal violence for political purposes. Agents of radicalization are individuals or social groups with the potential to influence other people who participate in constructing and maintaining a counter-definition (ideological project) of social reality. Their influence is expressed in changes in the motivational, semantic, emotional and behavioral spheres. Moreover, the most sensitive to such agents are young people experiencing a state of frustration, accompanied by a weakening of self-control, rational and critical thinking. The cause of this condition is an unmet need or a scarce resource. In modern society, this can be both material security and a social need, for example, a sense of community, belonging as opposed to an excessive sense of loneliness and helplessness ^{[1, p. 28]}. Frustration leads to a loss of psychological security, understood as a person's positive sense of self, emotional, personal, intellectual, and social well-being. And, at the same time, to the loss of socio-psychological security as a state of balance between external conditions and the internal potential of the subject. This state is determined by the presence of harmonious and satisfying relationships, which are characterized by security and allow realizing the spiritual and mental potential of a person in the process of his life ^{[2, p. 44]}.

As you know, supporters of radical ideas and movements of various orientations are most often young people between the ages of 18 and 35. This state of affairs is fraught with great danger, since it is the youth who are the active subjects of social change, outlining the vectors of further socio-political development. In this regard, at the present time, as many modern researchers (V. H. Akaev, I. P. Dobaev, S. A. Vorontsov, R. F. Pateev, E. L. Sokirianskaya, and others) emphasize, there is a need to develop methods of preventive and preventive work with young people. In particular, strengthening of such work is required in the Muslim religious environment on the basis of operating mosques. To clarify, a religious environment is a microsystem of special social and interpersonal relationships between people who profess a particular religion. Arising on the basis of the special needs, interests and joint religious activities of believers, religious relations quite steadily unite the latter into religious groups (communities). In the process of their functioning, individuals develop a certain community of psychological characteristics: common views, norms of behavior, attitudes, assessments of everyday and socially significant events; and a common specific ideological and emotional atmosphere arises ^{[3, p.75]}. Accordingly, the religious environment influences the process and result of social cognition, which is an affective and cognitive process of constructing an image of the social world in individual and public consciousness ^{[4, p. 58]}. This is largely determined by the fact that religion performs a number of important social functions, which manifest themselves as ways of acting religion in society and lead to a certain social result. The priority social functions of religion are: regulatory; ideological; communicative; legitimizing, integrating, culturally transmitting ^{[5, p. 103]}.

Mosques, as Muslim religious organizations, are a voluntary association of individuals formed for the purpose of joint worship and its dissemination. Religious organizations have the appropriate attributes:

- religion;

- performing divine services, other religious rites and ceremonies;

- religious education and religious education of their followers.

The activities of all religious organizations in our country are carried out in accordance with Federal Law No. 125-FZ dated September 26, 1997 "On Freedom of Conscience and Religious Associations" ^{[6, p. 19]}. The most important goal of a Muslim religious organization is the formation of Islamic ideals, values, goals and corresponding behavior among parishioners that exclude the use of violence to achieve goals ^{[6, 7]}. In this regard, modern Muslim religious organizations are called upon to implement a number of social functions: the function of spiritual work with the population, the educational function, the function of uniting Muslims, the function of social work, the function of preserving and continuing traditions of good neighborliness and mutual respect for adherents of other religious beliefs and representatives of other nationalities, the controlling function, including the prevention of radicalism and the timely identification of parishioners who form extreme views in order to help them change ^[8].

So, the implementation of the above-mentioned goal, as well as the implementation of these functions, requires the selection of effective pedagogical methods. In this regard, according to the author of this article, it is necessary to turn to the methods of Islamic pedagogy, which has a centuries-old history and an extensive humanistic heritage, which is of great practical value not only for peoples who traditionally profess Islam, but also for world pedagogical thought.

It should be noted that in the last decade, due to the development of the religious education system in the Russian Federation, research interest in various aspects of Islamic pedagogy and enlightenment has increased. This is reflected in the works of a number of modern Russian scientists: V. S. Polosin, R. I. Zianshina, T. E. Sedankina, G. Y. Khabibullina, O. S. Pavlova and others. However, there has been no analysis of the teaching methods adopted in the Islamic pedagogical model in terms of the prospects for their widespread use in the prevention of radicalism in a religious environment.

Methodology

The purpose of this study is to identify traditional methods of Islamic pedagogy that are promising in terms of solving urgent problems of preventing radicalism in the religious environment, as well as to identify innovative methods that meet the goals of Islamic pedagogy and have practical value in the development of these preventive measures.

The main research method is a case study of teaching methods adopted in Islamic pedagogy from the perspective of their application in the prevention of radicalism in a religious environment based on the results of testing individual methods in the Muslim religious organization of the spiritual educational organization of higher education "Bulgarian Islamic Academy" and other examples of their effective use in working with the youth of the Republic of Tatarstan.

Along with this, an analysis of the regulatory documents of the Russian Federation was undertaken, which set out the main goals, objectives, and priorities of educational and preventive work with young people. This is the Strategy for Countering Extremism in the Russian Federation until 2025, Decree of the President of the Russian Federation dated June 2, 2021 No. 400 "On the National Security Strategy of the Russian Federation", Federal Law No. 304 dated July 22, 2020 "On Amendments to the Federal Law "On Education in the Russian Federation" on the education of students".

The results of the study

The principle of unity of education, upbringing and development was originally laid down in the Islamic pedagogical system. In particular, it is reflected in the purpose of cognition. The concept of the goal of cognition, according to the terminology adopted in Islamic pedagogy, corresponds to "adab". Translated from Arabic, it means high morality, good upbringing, benevolence, gentle treatment of others, modesty, modesty ^{[7, p. 32]}. Therefore, the main task of education is to form the spiritual and moral qualities of a person based on the development and acceptance of religious knowledge and rules, mastering the skills of moral behavior. The basis of Islamic education is a set of Quranic laws that form the moral values and social guidelines of Muslims ^{[8, p. 87]}. The public good for Muslims is a motivator for personal success. It is achievable through the denial of evil as a social phenomenon. Therefore, a Muslim should strive for the best in everything: in his personal life (observing spiritual and physical purity), in serving people and society (fulfilling social and professional duties), in communication (observing the rules of etiquette and recognizing authorities), in science and art (bringing the best to people and getting the most valuable for himself) and etc . The surah "Cave" says: "We have made what is on earth an adornment for it in order to test them, which of them is the best in deeds" ("Cave": 7). ^{[9, p. 90]}. Based on this, for centuries, the activities of Islamic educators have been aimed at forming a respectable personality.

It should be emphasized that in order to achieve the goal of cognition and solve educational tasks, along with classical ones, practiced, for example, to teach reading the Quran according to the rules of Tajweed, in the Islamic pedagogical system, active teaching methods were used ^{[10, p. 56]}. To clarify: active teaching methods are based on the interaction of the teacher with the students. They have traditionally been used to form a worldview, social values, and norms of behavior based on the principles of Islamic morality. For this purpose, the most important pedagogical tasks were set and solved, including: the development of an active moral position, logical and critical thinking, public speaking skills, the ability to conduct a dialogue, argue one's point of view, convince ^{[10, p. 57]}. We would like to emphasize that these tasks are among the priorities today in terms of preventing the radicalization of young people. To clarify: youth, according to Federal Law No. 489 dated June 30, 2020 "On Youth Policy in the Russian Federation", is a socio-demographic group of people aged 14 to 35 years. For example, in the Strategy for Countering Extremism in the Russian Federation until 2025, the main tasks include: educating young people based on "spiritual, moral and patriotic values traditional to Russian culture," as well as developing the skills to "defend one's own opinion, counteract socially dangerous behavior, including involvement in extremist activities, by all legal means.". In accordance with Decree of the President of the Russian Federation No. 400 dated June 2, 2021 "On the National Security Strategy of the Russian Federation", serious measures are currently needed to protect traditional Russian spiritual and moral values, culture and historical memory. Therefore, one of the priorities is "to support religious organizations of traditional faiths, to ensure their participation in activities aimed at preserving traditional Russian spiritual and moral values, harmonizing Russian society, spreading a culture of interfaith dialogue, and countering extremism." The importance of educating the younger generations in the spirit of creativity and solidarity based on traditional moral guidelines is also emphasized in Federal Law No. 304-FZ dated July 22, 2020 "On Amendments to the Federal Law on Education in the Russian Federation on the education of Students." It states that education is an activity aimed at "personal development, creating conditions for self-determination and socialization of students based on socio-cultural, spiritual and moral values ...".

As the experience of our empirical research shows, young people who deeply understood and accepted the values of Islamic morality and were guided by them in everyday life immediately recognized the false arguments of destructive pseudo-religious figures in the conversation and refused to continue it ^[11]. It is obvious that deep and sincere religious beliefs and a real understanding of the norms of Islamic morality governing the social life of Muslims prevent a positive perception of dubious information offered by recruiters as a "recipe for saving humanity." And if the values of religious morality for a young person are not just slogans declared when it is convenient, but the real basis of his worldview, worldview, and he is really guided by these values in everyday life, then he develops a kind of immunity to the influences of agents of radicalization. In this case, even when faced with difficulties and psychological trauma, he will look to religion for a support for constructive coping, rather than a way to identify with a destructive group.

So, of particular interest are specific methods of Islamic pedagogy that allow achieving real results in the formation of an active moral position that excludes participation in any destructive activity, including terrorist. A method is a way of cognition, a way of organizing the process of cognition, including in the spiritual and moral sphere. It depends on the choice of methods whether a real pedagogical result will be achieved. Let's consider the methods of active learning that have proven themselves over the centuries as the most effective in the spiritual and moral education of the younger generations of Muslims. Mentoring is central. It was the method later called mentoring that was used by the first Muslim teacher, the Prophet Muhammad. He transmitted his knowledge orally. His companions and disciples did the same later. Moreover, it is well known that in ancient times mentoring was the most popular method of teaching in different regions of the world. It was used to develop professional and life skills. For example, craftsmen took on students who learned from them not only the craft, but also the wisdom of life based on religious morality. In this way, knowledge and social experience were passed down from generation to generation.

Today, international experts in the field of education and enlightenment have recognized that mentoring is the oldest and most effective method of teaching and transferring social experience. This method is indispensable both in the formation of practical skills and life skills. Moreover, the mentoring method, used in various variations and modifications, has shown its effectiveness when working with young people with radical views and attitudes. And among them were both those who had experience of destructive activity, and those who shared extremist ideas, but had not yet switched to practice. This is evidenced not only by the Russian experience, including the experience of the author of this article, but also by the experience of specialists from around the world, broadcast, in particular, during a series of webinars organized by the Center for Conflict Analysis and Prevention (CAPC) in 2020-2021 ^[12]. Therefore, the mentoring method is necessary in the formation of religious views and moral foundations of behavior in society, which is an important preventive measure.

Thus, the use of the mosque's imam's method of mentoring in explaining religious norms will help young people really join Islam and not break their fate and the fate of other people. Acting as a mentor, the imam acts as an expert in religious matters who transmits his knowledge, skills and practical experience. Figuratively speaking, he is like a lamp in a dark room, which shows the way and helps not to get confused. On the way to new knowledge and its practical application, the imam becomes a faithful companion and helper of a young Muslim. The classical algorithm of a mentor's actions has five stages: to tell; to show; to do together with the mentee; to give the mentee the opportunity to do something himself under the supervision of the mentor; to offer the mentee to do something on his own and then tell what he did ^{[13, p. 180]}.

Mentoring as a process includes training, motivation, support, and feedback. A mentor is able to see the potential in his ward and help him open up. An important quality of a good mentor is to give constant feedback to the ward on how he is progressing in comprehending religious truths. It is necessary to adhere to a simple rule: feedback should be timely and constructive. The basic principle is: "Praise in front of everyone, scold in private." At the same time, the mentee should have the opportunity to speak out – suddenly the situation is not at all what the mentor sees from the outside. Therefore, first of all, you should ask how the ward sees the situation. It may turn out that he understands all his mistakes, but he's just confused. Or that he's happy with everything and hasn't noticed any mistakes. In each of these cases, the feedback will be built differently. But there is also a general rule: feedback should be not only in the form of comments and criticism, otherwise the ward may have a feeling of his own failure and that he cannot become a real Muslim. It is necessary to note the positive aspects and show the positive prospects that will result from the training. The general formula for mentor feedback is as follows: note the positive aspects, constructively point out mistakes and create expectations for the future.

We emphasize that it is considered most effective when a mentor not only analyzes mistakes, but also demonstrates how they threaten other people, society, or the mentee himself in the future. For example, it is possible to explain how the consequences of an action are understood from the point of view of religious morality and the Islamic worldview. In order to achieve a correct and deep understanding, it is recommended to use examples, instructive stories, parables, etc. Backgammon is worth using a method called pedagogical storytelling in modern classifications. Despite the fact that the method is innovative, it is consistent with the traditions of Islamic enlightenment and the organization of religious communication. This method is based on telling interesting, informative stories, through which social experience and knowledge, emotions and impressions are transmitted. It has been actively used by imams at all times, preaching and telling stories about the lives of prophets, Islamic scholars, prominent public and religious figures. Therefore, cognitive stories, told not only in real time, but also in the digital space, are closest to Muslim youth. This is confirmed by the reviews of the interactive event "Muslims defending the Fatherland: from History to the Present" (2023), which took place at the Bulgarian Islamic Academy both online and offline ^[14].

Another important tool for achieving the goals of influencing the development of the spiritual and moral sphere of the personality of young Muslims is a film collection dedicated to the life and work of Islamic religious leaders and other prominent figures of the Islamic world: doctors, teachers, writers, educators, cultural figures. A film lecture hall involves viewing, discussing and analyzing any facts, moral lessons, etc. that follow from a specific documentary, educational, feature film, review-analytical, cultural and educational videos, reports, etc. After viewing, a guided discussion of the film is organized. This discussion format assumes that the participants first freely exchange opinions. Then the moderator, using pre-formulated questions, helps them to learn certain moral lessons for themselves and draw conclusions. It is important to note that the pedagogical effect is achieved largely due to the mechanism of identification of the viewer with the hero of the film. The viewer emotionally puts himself in the hero's place, experiencing the filmed events with him. Sympathizing with the hero, the young man seeks to imitate him in real life and act the same way as him. Therefore, the film library is very important in creating positive examples for young Muslims, which they will follow when making their first independent decisions and doing things. As an example, we can cite the educational film lecture for students of the Bulgarian Islamic Academy "The life and work of Islamic religious leaders and prominent personalities" ^[15]. So, after watching a film about the Supreme Mufti, chairman of the Central Duma Talgat Hazrat Tajuddin, the participants were especially inspired by his sociability, initiative, and optimism. They noted that these qualities help to become a strong leader, overcome difficulties and achieve creative goals. Therefore, in their opinion, it is precisely these qualities that religious leaders need to develop in the 21st century. They set themselves this task based on the example of a well-known religious figure of our time.

It is important to note that the film lecture method in combination with pedagogical storytelling, as the experience of the author of this article shows, can be productively used to analyze the real stories of people who have fallen under the influence of destructive pseudo-religious ideas, who eventually realized their misconceptions and warn others against similar mistakes. This is shown in the films Trusting Doubts ^[16], Youth Alternative to Radicalism and Terrorism ^[17]. When discussing them, in order to achieve a preventive effect, it is important to raise such questions as:

- What helped the heroes understand their misconceptions?

- What do their stories teach us?

- How can you help a loved one, a friend, if you see that he has fallen under the influence of "dubious preachers"?

It should be noted that in the process of their actions at one or another of the above five stages, the mentor can also use a number of pedagogical techniques. If it becomes obvious that the ward lacks the basic knowledge that can be found in books, the mentor uses a self-learning method. For example, he asks to study a particular issue in the religious literature he offers. However, the process of self-learning must be controlled, otherwise it will not be effective.

In cases where the mentor's task is to teach the ward to make decisions based on the principles of religious morality, appropriate situations can be created and provoked. In other words, apply the method of developing tasks. Such tasks should be based on the principle of "from simple to complex." For example, at first it will be a simple and unambiguous situation where it is necessary, for example, to show kindness and mercy, and then a complex one that does not have an unambiguous solution. We are talking about the application of the case study method, which, although it was identified as a teaching method at Harvard in the late 80s of the 20th century, corresponds to the traditions of Islamic pedagogy. In particular, modern scientist G. Y. Khabibullina draws attention to this ^{[18, p. 82]}. A case study is a deep and detailed study of a real or simulated situation that is performed to identify its particular or general characteristics. The case is an edited case from practice. This method, G.Y. Khabibullina emphasizes, corresponds to the intellectual practices of Islamic science: "Muslim scientists, when considering each specific case from life, derived Sharia prescriptions based on Islamic knowledge. Each such case required research and intellectual diligence from the scientists. There was a need to understand general knowledge in relation to a particular, specific case. As a result of the realization of such a need, the science of "ilm al-fiqh" was born ^{[18, p. 90]}. So, today it is important for the mentor to analyze the practical situations (cases) that the ward encounters in his daily life.

The sources of situations offered for solution can be different: from real life situations (past and present) to fictional ones. It is important that solving cases provides an opportunity to learn about the positive and negative experiences of others, to form new and consolidate existing knowledge and skills. At the same time, by jointly analyzing a typical situation, using correctly selected communication techniques and techniques, the mentor guides the student on the path of finding answers and solutions. The method of heuristic conversation described below will help in this. When dealing with difficult situations that require a moral choice, the mentor is advised to first ask the question: "What would you do?". And then explain from the standpoint of religious precepts why it is necessary to do so, and not otherwise. If the situation does not have an algorithm of actions strictly prescribed by religion, but may have several acceptable options for choosing what to do, the following communicative methodology can be used to analyze them: listen, understand the problem, and use leading questions to jointly seek a solution to a situation that requires a moral choice. Examples of questions are presented below:

1. "What do you think is the reason that....?";

2. "At what stage did doubts arise about....?";

3. "What can be done to resolve the situation now?";

4. "What happens if....?".

Here is an example of the productive application of the mentoring method in working with modern Muslim youth, initiated by the Spiritual Administration of Muslims of the Republic of Tatarstan. This method is widely used during the annual Muslim Youth Forum ^[19]. It is attended by young people not only from different regions of Russia, but also from countries near and far abroad. In recent years, the forum has had a social and project orientation. As the organizers themselves note, the main task of such events is to stimulate project activities, create conditions for personal, creative, spiritual and moral growth. This is achieved, among other things, through the involvement of specialists from various fields of activity as mentors. Thus, during the week, Muslim youth interact directly with their mentor, receiving from him not only religious, but also socially significant skills and abilities.

So, along with the mentoring method, in the Islamic education and enlightenment system, heuristic learning methods have traditionally been used. The main principle of heuristic learning based on creative search activity is the acquisition of knowledge "through discovery", which allows the student to construct their own meanings, goals, and perspectives. Therefore, heuristic learning is now considered a form of productive learning, which is a personality-oriented activity aimed at obtaining practical results that are valuable for self-education in the process of personality formation. Thus, in Islamic pedagogy, heuristic conversation has traditionally been used, the essence of which is not to initially give ready-made answers, but to try with questions and objections to lead the interlocutors to the right decisions ^{[20, p. 230]}. A distinctive feature of the application of this method in pedagogical practice is as follows: New knowledge is acquired primarily through the efforts of students. Based on previously studied topics, through independent logical search, they come to the "discovery" of new knowledge and rules. At the same time, the teacher guides the students with the help of leading questions. It should be noted that the method of heuristic conversation is widely recognized today as an effective pedagogical method for developing logical thinking, the ability to generalize, and the independent formulation of conclusions, including those of a moral nature.

The methods of heuristic learning traditionally used in the system of Islamic pedagogy and education should also include mushagara and monazar. The Mushagara (poem) was organized in this way: the teacher writes the first line of the poem on pieces of paper as a hint of a well-known thought. The student must understand this thought and end with a couplet or quatrain. It is noteworthy that some students were interested in and even created holistic works in the genre of spiritual poetry (munajats, biits). ^{[20, p. 237]}. Therefore, the author of this article is confident that the application of this method in modern conditions will help not only in the spiritual development of young Muslims, but will also allow them to discover new talents. Monasara - intellectual competitions between students (often of neighboring madrassas), which were arranged by teachers in the form of a dispute or debate ^{[20, p. 238]}. Note that this method is still productively used today in working with Muslim youth. A vivid example of this is the discussion club organized by the social department of the Spiritual Administration of Muslims of the Republic of Tatarstan. The Muslim Discussion Club is a platform for discussing topical issues, where participants can not only discuss painful topics, but also come to the truth during the discussion. Among the issues raised are such as mixed marriage, the attitude to music in Islam, whether the Internet can replace ustaza (teachers), vaccination – good or bad, marriage, how to become a successful Muslim / Muslim woman, the legitimacy of the presence of Muslims on the Internet, the permissibility of organ transplantation of a deceased Muslim, the rules of dating in Islam and even modern cinema. Within the framework of the project, representatives of Muslim youth are looking for answers to topical issues, consult with well-known people in various fields and get acquainted with ways to solve social problems. Both religious and secular issues are discussed at the meetings. During the work of the discussion club, it is possible to note the positive dynamics of its development: The activity of young people has increased significantly, as evidenced by the constant increase in the number of participants. The audience is very diverse – schoolchildren, students, doctors, athletes, clergymen, social activists, individual entrepreneurs, journalists, teachers and many others. The result of the discussion club of the Muslim youth of the Republic of Tatarstan was not only the involvement of young people in active activities, but also the creation and popularization of projects aimed at improving various spheres of society ^[21].

Of course, these heuristic methods are aimed, on the one hand, at fostering important personal and social qualities and developing constructive communication skills. On the other hand, they help in the development of cognitive and reflexive abilities of a person, the formation of spiritual and moral values, and ideological attitudes based on the norms of Islamic morality.

Along with the methods described above, the quest is an innovative method of heuristic learning for Islamic pedagogy. This method also corresponds to the traditions of Islamic pedagogy and has already proved itself well among Muslim youth. A quest is a form of interactive game in which cognitive and educational tasks are solved. Based on our own pedagogical experience in creating socio-educational and cultural-educational quests, as an example, let's give the quest "Tales of the Peoples of the World" ^[22]. Its goal is to develop the cultural competence of young people, whose indicators are: understanding their own cultural worldview, knowledge of various cultural worldviews, the ability to interact with people with other values and behavioral codes, the ability to adapt, communicate and work effectively in different cultural contexts. The essence of the quest is that teams consisting of students and schoolchildren representing different peoples, countries and cultures prepare in advance a small theatrical performance based on the plot of their folk tale in their native language. At the same time, the teams prepare a short presentation reflecting the plot of this tale, and invite other teams to familiarize themselves as a preliminary preparation. During the quest, the task of one of the teams is to vividly and dynamically demonstrate the plot of their fairy tale. For others, it takes one minute to understand exactly which fairy tale was presented, to voice its name and the "moral lesson" contained in it (it teaches goodness, justice, etc.), and also to name a fairy tale of their people that has the same moral message. Summing up the quest, the presenter draws attention to the fact that the fairy tales of different peoples of the world contain universal values (kindness, friendship, creativity, solidarity, justice, etc.), which are the basis of mutual understanding and cooperation.

To summarize, we would like to emphasize that the need for systematic and methodically competently organized work with young people, which is important to conduct in every mosque, draws the attention of I. R. Bayazitov, a well-known Muslim religious figure, philanthropist, publicist, organizer and inspirer of the social service of Islamic organizations in Russia, founder of a rehabilitation center for the blind, founder of a charitable foundation and chairman of the Board NIBF "Yardem", as well as the imam-khatib of the Kazan mosque "Yardem", Adviser to the Mufti of the Republic of Tatarstan on social issues, President of the National Union of Philanthropists. He offers a universal model of working with young people, which can be implemented on the basis of almost any mosque or muhtasibat ^{[23, p. 57]}:

1. Lecture hall. It involves holding cultural and educational events and popular scientific lectures by famous scientists for all comers, followed by their discussion in a round table format.

1. Creative club. As part of the club's work, it is important to hold workshops and seminars on teaching young people national traditional and modern types of arts and crafts.

2. Local history club. In this area, a collection of old books preserved in families and mosques can be organized, as well as photo contests and other interactive events in the form of quests, film lectures, etc.

3. Volunteer group for social work (participation in charity events, projects, initiatives).

Discussion

As the critical analysis of our results has shown, in socio-pedagogical and educational work with Muslim youth aimed at developing the spiritual and moral sphere of personality and preventing radicalism, it is necessary to take into account the psychological characteristics of representatives of the digital generation. They are caused by the fact that teenagers interact with gadgets from early childhood (phones, smartphones and other communicators, etc.). As a result, the consciousness, thinking, behavior of current teenagers and youth is formed under the influence of computer and Internet technologies. And their exploration of reality takes place simultaneously in the objective, social and virtual world. Moreover, the conditions of a small society (family, class, immediate environment) are replaced by a new significant space – the Network. So, for the digital generation, there is a new type of living space – a hybrid space where there is no clear distinction between real and virtual. Their social and personal identity is shaped by the influence of online communities. Moreover, social networks are the most popular means of communication for young people, creating an "agenda". Therefore, social networks have a powerful management potential. They can be used both "to the detriment" of what destructive youth leaders are doing, and "for the good", which is today one of the leading tasks in terms of increasing the effectiveness of preventive and educational work with Muslim youth. Accordingly, it is necessary to develop mechanisms for the transmission of spiritual values in the context of widespread digitalization, taking into account the characteristics of the new generation. This requires a combination of offline and online formats.

Conclusions and conclusion

Thus, the active teaching methods traditional for Islamic pedagogy have a powerful potential in terms of preventing radicalism, aimed at forming a moral position that excludes participation in any destructive activity. Their wide, systematic application in working with young people, taking into account the peculiarities of the modern digital generation, will increase its effectiveness. This requires the creation of practice-oriented programs of additional education and retraining for religious figures and teaching staff of Muslim educational organizations. The purpose of these programs is to develop methodological (didactic) competence, which makes it possible to effectively solve urgent problems of spiritual and moral education and the prevention of radicalism. In addition, it is necessary to create interactive platforms for the exchange of best practices, as well as the preparation of practical manuals offering specific recommendations, scenarios for preventive measures, plans for educational conversations, case studies, algorithms for actions in certain situations, etc.

At the same time, the described active teaching methods used in the system of Islamic pedagogy can become the basis for creating new, creative solutions in social, educational, cultural and educational work with Muslim youth, which has a preventive effect. In this regard, it is important to rely on educational and ethical models of media education, which involve the consideration of moral, religious, and philosophical issues based on media material. This implies the creation of cultural and educational online resources for a youth audience based on the following principles: interactivity, multitasking, infographics (a graphical way of presenting information and knowledge). We emphasize that such resources are designed not to replace real-time work with young people, but to complement and expand the sphere of influence on representatives of the digital generation. In particular, to offer new opportunities for the harmonious development of personality, taking into account the achievements of modern media culture as a set of technologies and tools created by mankind in the process of cultural and historical development and contributing to the socialization of personality.