XIV Международная студенческая научная конференция Студенческий научный форум - 2022

The way of life of Muslims. To begin with, every Muslim must constantly purify himself, improve spiritually, morally and physically, striving to be an impeccable person. Muslims should refrain from actions that can corrupt and destroy the individual. Even in the hours free from religious rites, adherents of Islam should avoid anything that can harm the soul and body: bad, "haram" from the point of view of the Qur'an - food, drinks or bad habits. It is forbidden to consume alcohol, tobacco products, and gamble. Family. The family in Islam is the most important element in society. Any close relationship between members of opposite sexes is encouraged only in cases where the relationship is legal, for this the couple must go through nikah. The upbringing of children in the family is encouraged and is the responsibility of the spouses. Divorce is a shame, nevertheless, it is allowed as a last resort, if all measures to save the disintegrating family have not led to a positive result. Extramarital affairs are prohibited and severely punished. Such ties are considered the main source of the decay of the individual and the whole society, leading to the moral degradation of people. The Koran recommends men to have one wife, but allows them to marry up to four women, in some cases up to seven. Muslims understand polygamy as a protection system: when a divorced or widowed woman is left without a livelihood, legal marriage gives her love, custody and confidence in the future. If a Muslim has several wives, he is obliged to give each one equal attention, love, equally provide for them and not single out one of them. Morality. The moral standards prescribed by Islam are numerous. А list of some moral norms that a Muslim needs to fulfill: 1) Truthfulness (as-sidq). 2) Reliability and loyalty (al-Amana). 3) Sincerity (al-ihlas). 4) Politeness, mannerisms and other rules of conversation and dispute (adab al-hadith). 5) Getting rid of anger, hatred, envy and other aggression (salamat al-sadr). 6) Moral and physical strength (al-kuvva). 7) Tolerance and the ability to forgive (al-khilm and al-safh). 8) Modesty (al-haya). 9) Dignity and self-respect (al-izza). 10) Search for wisdom and knowledge, striving for self-education and intellectual self-improvement (al-ilm). 11) The desire to devote all your time and your life to good deeds (al-hirs ala al-wakt). 12) Generosity (al-jud wal-karam). 13) Patience (al-sabr). 14) Reasonable management of their funds (al-iktisad). 15) Sociability, kind attitude towards others (at-taaruf). 16) love of purity and beauty (al-nazafa wattajmmul). 17) Aversion to evil and sin (tajannub al-aatam wal shubuhat). Each of the above virtues is described in the Qur'an and Sunnah, or through examples, parables and sayings of the prophets. Relationship between people. The laws of Islam establish and describe the norms governing the relationship between certain groups of people. The Sharia contains prescriptions governing any actions within the framework of Islam - spiritual and material, confirming the meaning of the word "Islam" as a guide to life. Muslims call the followers of Judaism and Christianity, as well as the Nazarenes and Sabaeans "People of the Book" (Ahl al-Kitab) (Surah 2:62). This term separates the adherents of the religions mentioned from the so-called pagans. The People of the Book had the right to freely practice their religion in the Islamic state. Muslims are prohibited from insulting or encroaching on their life, property, honor and dignity. It was allowed to have family ties with them; those were allowed to marry women from the people of the Scriptures who were in their religion and have business relationships.It is worth noting that not all Muslims adhere to this rule and preach hatred of other people. The laws. Sharia (direct, correct path) is a set of Divine laws; Divine Law, based on the verses of the Koran and Sunnah, religious precepts related to the practice of Muslims. The sources of Sharia are the Koran, Sunnah, ijma, qiyas and ijtihad. The last three sources are not recognized by all Muslim jurists; different directions of Muslims under "sunnah" can mean different texts. The word "sharia" is found in many verses of the Qur'an; its various forms are used not only in relation to modern Islamic values, but also to the law known from ancient times - for example, to the Law of Musa. Each new Sharia, which the Messenger of Allah brought, canceled the previous one, but the main provisions remained - the old Laws were included in new ones and were enriched with new provisions. The last law - the Sharia of the Prophet Muhammad - canceled all the previous ones and will remain the only one true until the day of the Last Judgment. In accordance with the revelations revealed by Allah, all the practical prescriptions of the Shariah can be divided into three categories: 1) related to the ministry. Immediate acts of worship: prayer, fasting, pilgrimage, and any actions approved – ibadat

2) regulating relations between people (economic, social, cultural relations, management, ethics, hygiene, family, law) 3) establishing penalties for offenses. Sources of law. Muslim law - fiqh, regulates all spheres of human life, including morality. fiqh (knowledge) is a complex of ideas about legal norms, as well as rules of conduct for Muslims. The carriers of this knowledge are the fuqihs (knowing). The main sources of fiqh are: 1) The Holy Quran. 2) Sunnah of the Prophet Muhammad. 3) Ijma - unanimous opinion of jurists of one time period on a question to which there is no clear answer in the Holy Quran and Sunnah. 4) Kyyas - a judgment by analogy, when a decision is made on the basis of a comparison of the model of the problem being solved with a similar one that was previously solved. The final formation of al-fiqh - jurisprudence as an independent discipline in the first half of the 10th century and its relationship with theoretical theology (ilm al-kalam). Understanding al-fiqh as ilm al-furu - the science of sharia norms regulating the behavior of people of two categories: 1) determining the religious duties of Muslims (al-ibadam). 2) regulating relations between people (al-muamalat). Al-Fiqh is Muslim law in a broad sense. The practical implementation of many of the conclusions of al-fiqh, which make up the Islamic complex of social norms, which are also denoted by the term al-fiqh. In the meaning of the rules of conduct in force among Muslims, al-fiqh includes the most diverse types of social norms - religious, legal, moral, customs and simple rules of etiquette, that is, it is Muslim law in a broad, public sense. Ensuring his religious, cult rules. Religious consciousness. Reflection of local customs in the norms of al-fiqh. Mentality. In the mentality of Arab countries, an essential place is occupied by the Islamic tradition, complemented by the peculiarities of the countries. In the Muslim world, a foreigner cannot address questions or requests to a woman, this is considered indecent, all contacts and discussions are conducted with men. So far, there can be exceptions only in the most "Europeanized" Arab countries or regions - Lebanon, Syria, Palestine, Iraq. If the European greeting is short and dry, then the Arabic greeting is a whole procedure, it is accompanied by questions about health and business. These questions may be repeated throughout the conversation. Even if you are in a hurry, it is necessary to listen to the Arab interlocutor, his many wishes for well-being. Reasons for wishes and congratulations can be very diverse: meeting, arrival, departure, purchase. When they meet in Arab countries, men embrace, lightly touching each other with their cheeks, patting each other on the back and shoulders, but such signs of attention are possible only between their own and do not apply to foreigners. The speech of the Arab interlocutor is necessarily accompanied by frequent appeals to Allah, the hope for his help in completing the upcoming affairs. In the Arab environment, this is the formula for politeness. The cultural distance between speaking Arabs is usually shorter than that of Europeans. The interlocutors almost touch each other, which indicates mutual trust. At the first meeting, and in subsequent meetings, a resident of the Middle East will most likely express you cordiality and courtesy. This is a tribute to tradition: among the Arabs, the prevailing opinion is that only such behavior is worthy of a Muslim. However, subsequent conversations may be less smooth. Representatives of Arab countries, both in everyday life and during business contacts, try to create a friendly atmosphere, value humor, and turn to partners using personal names. Many Arabs on business and without business can amiably shake the hand of the interlocutor. Arab interlocutors in every possible way avoid certainty, clear answers "yes" or "no". Usually, vague phrases like "inshallah" ("if Allah pleases") follow. The Arab understanding of etiquette prohibits the interlocutor from resorting to straightforward answers, to be categorical, the Arabs during the conversation avoid fuss, haste. They, like other inhabitants of the East, always strive to "save face" both their own and the interlocutor. It is considered necessary to leave an opportunity for subsequent contacts. Refusal from the deal is accompanied by reservations, praise in favor of the proposal under discussion. Arab politicians and entrepreneurs express refusal in the most relaxed, veiled form. Islamic morality, as has been said, classifies trade as a prestigious, revered occupation. Medieval thinkers viewed trade as an art form, success in trade endeavors was considered a sign of a deep mind. Because of this, a bargain with the Arabs is always a kind of spectacle. Ego is a realm where Western European and Arabic concepts diverge significantly. When inviting to make a deal, the Arab merchant (trader, party to the deal, etc.) becomes overly amiable. The first named price or conditions are always too high. Having named an overpriced, overestimating the terms of the contract, the Arab side begins to praise, propagandize, advertise it in every possible way. Accordingly, the buying or negotiating party must be able to bring down the price, offer other terms of the contract. Trades and negotiations can be interrupted and continue on new, newly put forward conditions. An integral part of the activities of an Arab businessman seeking to conclude a business agreement is a visit to an entertainment establishment. These peoples practice an almost religious cult of gifts, and the most significant of them are the author's painting or the original coinage. The combination of white and blue colors (the flag of Israel) is considered unacceptable in their clothes. During a conversation, Arabs have a habit of leaning very closely to their interlocutor. During auctions and negotiations in Arab countries, coffee is usually offered. Moreover, if the conversation is in a small group with one partner, he will be given a small cup of coffee (it is very strong, without sugar, possibly with cardamom), then after drinking, the person must give it to the owner, and he immediately pours more coffee into it. This can continue until you empty the pot alone. But if a person no longer wants coffee, he needs to wiggle the cup from side to side or turn it upside down. If soft drinks are offered before coffee, it means that the time allotted for the meeting is coming to an end. A pronounced sense of national pride and adherence to the historical traditions of their country are very characteristic of the Arab peoples. They often act as supporters of strong rule, the Arabs, as peoples who gained independence not so long ago, are very sensitive to issues related to sovereignty and national independence. Anything that in some way can be considered as interference in their internal affairs will be rejected, in words, decisively. Arab citizens, especially politicians and entrepreneurs, more often prefer "bargaining" to other types of interaction with a partner. They attach great importance to expressions of friendship, sincerity, hospitality and good humor. For the Arabs, one of the essential points in the negotiations is to establish trust between partners. They also prefer preliminary elaboration of the details of the issues discussed in the negotiations. If a typical American or European tries to predict the course of events when solving any problem, then the Arabs are more likely to be guided by the past, referring to their roots and traditions, especially Islamic, trying to combine historical experience with modern conditions. The Qur'an says that "what God has done will come - do not ask for it to accelerate." In general, since the Arab world is far from homogeneous, there are significant differences in the styles of business and cultural communication among representatives of various Arab states. Political situation. The Middle East continues to be in a state of chaos. There is no system that includes regional institutions, agreements and agreements that would regulate relations within the region. This leads to an arms race and requires maintaining a balance of power, the violation of which immediately leads to war. The situation in the Middle East is characterized by the presence of many local powers that seek to achieve regional hegemony through their conflicting political projects. At the same time, the security agenda outweighs the economic agenda. The region is dominated by political and security instability, leading to the inability of subregional systems, such as the League of Arab States or the Cooperation Council for the Gulf States, to build a regional strategy based on a common definition of the sources of threats and ways to counter them. This is mainly due to the activities of major powers, in particular the United States of America, which took over the region after the end of the Cold War and the collapse of the USSR, as well as due to the continuing regional competition for hegemony between Turkey, Iran and Israel, especially after the elimination of Iraq as rising regional Arab power.

Let's take a closer look at Turkey and Iran. After Turkey's failed attempts to join the European Union, Ankara adopted a doctrine of strategic depth, using its geopolitical position between continents to pursue political, economic and military interests. It provides for the settlement of disputes and building positive relations with all countries from Asia to Europe, including the Arab world and Africa, and the active use of international structures. Neo-Ottomanism presupposes the achievement of Turkey's political, strategic, economic and military interests in the Middle East through soft power and openness towards the countries of the region.Turkey's role depends on three factors. The first is based on strengthening the country's role in the region and increasing its effectiveness by exerting influence in those areas that Turkey considers best for penetrating the region and realizing its interests. The second is relations with Russia: Russia has become a balancing force in the eyes of Turkish officials, especially in relation to the Western world. This concerns a number of issues that Turkey perceives as a threat to its national security (for example, the United States' support for the Kurds in northern Syria and Iraq). Thus, we can observe the results of the Turkish-Russian rapprochement through regular meetings at different levels, which lead to economic and security agreements. Finally, the third defining factor is Turkey's relationship with the United States: the gap between Washington and Ankara worsened already during the presidency of Barack Obama, when Turkey sought to create a new relationship with Russia as a reliable ally and partner. Iran is working in the region through networks of alliances with local religious structures in the region to revive the Persian project in the Middle East. Tehran is seeking to strengthen its control through its proxies in Iraq, Syria, Lebanon and Yemen, and to a lesser extent through Palestinian groups. He looks to become the dominant power in the region, but this approach pits him against three other major players.For the Biden administration, Iran is a major problem after it pledged to keep Tehran out of nuclear weapons. Biden believes that the renewal of the nuclear deal will effectively slow down Iran's ability to acquire nuclear weapons and put its nuclear program under international control. Relations between Iran and Russia have strengthened due to growing tensions between Tehran and Washington after President Donald Trump took office. There is no doubt that Iran regards Russia as one of its closest allies and has benefited from this alliance at the UN when Russia used its veto against several anti-Iranian resolutions. In addition, the Syrian issue is of common interest, although there have also been conflicts of Iranian and Russian interests in Syria.Tensions between Iran and Israel have escalated after President Trump abandoned the Iranian nuclear deal. The confrontation between pro-Iranian and pro-American forces in the Persian Gulf has also escalated, along with strategic pressure on Iran's henchmen in Syria and Iraq.

References:

1) Bruce Intham, J. Fayad "Arab Countries"

2) Belyaev E. A., Historical and sociological theory of Ibn-Khaldun, - "Historian-Marxist", M., 1940

3) Belyaev E. A., Arabs, Islam and the Arab Caliphate in the early Middle Ages, M., 1965