Exploring Islamic Pedagogical Approaches to Countering Radicalism within Muslim Communities / Методы исламской педагогики в профилактике радикализма в мусульманской религиозной среде

Седых Наталья Сергеевна ORCID: 0000-0001-7063-8067 кандидат философских наук старший научный сотрудник Академии наук Республики Татарстан 420126, Россия, г. Казань, ул. Лево-Булачная, 36 А, кв. А Sedykh Natal'ya Sergeevna 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 Другие публикации этого автора

This article was previously published in Russian in the journal Pedagogy and Education, available at this link: https://nbpublish.com/ppmag/contents_2024.html.

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. Thirdly, the desire for change lies outside moderate reformism and excludes compromises ^{[1, p. 23]}. Extremism manifests as the willingness and ability to achieve drastic changes in 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 construct and maintain a counter-definition (ideological project) of social reality. Their influence is expressed in motivational, semantic, emotional, and behavioral changes. Moreover, the most sensitive to such agents are young people experiencing frustration and a weakening of self-control and 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 or 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 and emotional, personal, intellectual, and social well-being. At the same time, it is due 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 the realization of the spiritual and mental potential in their life ^{[2, p. 44]}.

Supporters of radical ideas and movements of various orientations are most often young people between 18 and 35. This state of affairs is fraught with great danger, as the youth are the active subjects of social change, outlining the vectors of further socio-political development. In this regard, at present, 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 work with young people. In particular, the strengthening of such work is required in the Muslim religious environment based on operating mosques. To clarify, a religious environment is a microsystem of unique social and interpersonal relationships between people who profess a particular religion. Based on believers' unique needs, interests, and joint religious activities, religious relations 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 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 several important social functions, manifesting as ways of acting religion in society and leading to a particular social result. The priority social functions of religion are regulatory, ideological, communicative, legitimizing, integrating, and culturally transmitting ^{[5, p. 103]}.

Mosques, as Muslim religious organizations, are voluntary associations of individuals formed for 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 several social functions: the function of spiritual work with the population, an 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 to help them change ^[8].

Implementing the above-mentioned goal and these functions requires selecting effective pedagogical methods. According to the author of this article, this means turning to Islamic pedagogy, which has a centuries-old history and an extensive humanistic heritage. This method is of great practical value not only for people 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 strategies that meet the goals of Islamic pedagogy and have practical value in the development of these preventive measures.

The primary research method is a case study of teaching methods adopted in Islamic pedagogy from the perspective of their application in preventing radicalism in a religious environment. It is based on the results of testing individual processes 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 Islamic pedagogical system originally laid down the principle of unity of education, upbringing, and development. In particular, it is reflected in the purpose of cognition. According to the terminology adopted in Islamic pedagogy, the concept of the goal of cognition corresponds to adab. Translated from Arabic, it means high morality, good upbringing, benevolence, gentle treatment of others, and modesty ^{[7, p. 32]}. Therefore, education's main task is to form a person's spiritual and moral qualities based on developing and accepting religious knowledge and rules and mastering ethical behavior skills. 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 their 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 (giving the best to people and getting the most valuable for themself), 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 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 teacher-student interaction. They have traditionally been used to form a worldview, social values, and behavioral norms based on Islamic morality principles. 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, and the ability to conduct a dialogue, argue one's point of view, and convince an audience^{[10, p. 57]}. We want to emphasize that these tasks are among the priorities today in terms of preventing the radicalization of young people.

To clarify, according to Federal Law No. 489, dated June 30, 2020, "On Youth Policy in the Russian Federation," youth is a socio-demographic group of people aged 14 to 35. 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 the 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 evident that deep and sincere religious beliefs and a fundamental 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." If the values of religious morality for a young person are not just slogans declared when it is convenient, but the fundamental basis of their worldview, and these values genuinely guide them in everyday life, then they develop 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 support for constructive coping rather than a way to identify with a destructive group.

Of particular interest are specific methods of Islamic pedagogy that allow for achieving real results in forming an active moral position that excludes participation in any destructive activity, including terrorism. A method is a way of cognition and organizing the process of cognition, including in the spiritual and moral spheres. 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 the first Muslim teacher, the Prophet Muhammad, used. He transmitted his knowledge orally. His companions and disciples did the same later. Moreover, it is well known that mentoring was the most popular teaching method in different regions of the world in ancient times. 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. This way, knowledge, and social experience were passed down from generation to generation.

Today, international experts in 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, mentoring, used in various variations and modifications, has shown its effectiveness when working with young people with radical views and attitudes. Among them were both those who had experienced 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, mentoring is necessary in forming 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 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 their knowledge, skills, and practical experience. Figuratively speaking, they are like a lamp in a dark room, which shows the way and helps one 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 allow the mentee to do something themself under the supervision of the mentor, and to offer the mentee to do something on their own and then say what they did ^{[13, p. 180]}.

Mentoring as a process includes training, motivation, support, and feedback. A mentor is able to see the potential in their ward and help them open up. An important quality of a good mentor is to give constant feedback to the ward on how they are progressing in understanding 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 what the mentor sees from the outside. Therefore, first, you should ask how the ward considers the situation. It may turn out that they understand all their mistakes, but they're just confused, or they are happy with everything and haven'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 their own failure and that they 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 analyzes mistakes and demonstrates how they threaten other people, society, or the mentee themselves 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. To achieve a correct and deep understanding, using examples, instructive stories, parables, etc., is recommended. Backgammon is worth using a method called pedagogical storytelling in modern classifications. Even though 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, knowledge, emotions, and impressions are transmitted. It has always been used by imams, preaching and telling stories about the lives of prophets, Islamic scholars, and 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, and cultural figures. A film lecture hall involves viewing, discussing, and analyzing any facts, moral lessons, etc., following 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, using pre-formulated questions, the moderator helps them learn certain moral lessons 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 themself in the hero's place, experiencing the events with them. Sympathizing with the hero, the young person seeks to imitate them in real life and act the same way. Therefore, the film library is very important in creating positive examples for young Muslims, which they will follow when making their first independent decisions. For 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 one 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 realize their misconceptions and warn others against similar mistakes. This is shown in the films Trusting Doubts ^[16] and Youth Alternative to Radicalism and Terrorism ^[17]. When discussing them, 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 or a friend if you see that they have 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 evident that the ward lacks the basic knowledge found in books, the mentor uses a self-learning method. For example, they ask to study a particular issue in the religious literature they offer. However, the self-learning process 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, a method of developing tasks should be applied. 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 applying the case study method, which, although identified as a teaching method at Harvard in the late 1980s, 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 one 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 realizing such a need, the science of ilm al-fiqh was born ^{[18, p. 90]}. So, it is important for the mentor to analyze the practical situations (cases) the ward encounters daily.

The sources of situations offered for solutions 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 and using correctly selected communication techniques, the mentor guides the student on the path to 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 first to ask: "What would you do?". 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 note, such events' main task is to stimulate project activities and 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 mentors, receiving religious and socially significant skills and abilities.

Along with the mentoring method, heuristic learning methods have traditionally been used in the Islamic education and enlightenment system. The main principle of heuristic learning based on creative search activity is acquiring 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 those taking part to the right decisions ^{[20, p. 230]}. A distinctive feature of applying this method in pedagogical practice is as follows: New knowledge is acquired primarily through students' efforts. 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 heuristic learning methods traditionally used in Islamic pedagogy and education should include mushagara and monazar. The Mushagara (poem) was organized in this way: the teacher writes the poem's first line 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. Notably, 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 applying this method in modern conditions will not only help the spiritual development of young Muslims but will also allow them to discover new talents. Monasara is the intellectual competition between students (often of neighboring madrassas), which was arranged by teachers in the form of a dispute or debate ^{[20, p. 238]}.

Note that this method is still productively used today when working with Muslim youth. A vivid example 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 mixed marriage, the attitude to music in Islam, whether the Internet can replace ustaza (teachers), vaccinations—good or bad—marriage, how to become a successful Muslim, 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, consulting with well-known people in various fields, and becoming 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 diverse—schoolchildren, students, doctors, athletes, clergy members, 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 the involvement of young people in activities and the creation and popularization of projects aimed at improving various spheres of society ^[21].

Of course, these heuristic methods aim to foster important personal and social qualities and develop constructive communication skills. They also help develop a person's cognitive and reflexive abilities, 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 effective among Muslim youth. A quest is an 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 look at 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, and 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 around 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 based on almost any mosque or muhtasibat ^{[23, p. 57]}:

1. Lecture hall. This involves holding cultural and educational events and popular scientific lectures by famous scientists for all, followed by a round-table discussion.

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, and 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 consider the psychological characteristics of representatives of the digital generation. They are caused by teenagers interacting with gadgets from early childhood (phones, smartphones, and other forms of communication). As a result, current teenagers' and youth's consciousness, thinking, and behavior are 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 with no clear distinction between real and virtual. Their social and personal identity is shaped by the influence of online communities. Moreover, social networks are young people's most popular means of communication, 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 good," which is, today, one of the leading tasks in increasing the effectiveness of preventive and educational work with Muslim youth. Accordingly, it is necessary to develop mechanisms for transmitting 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

Thus, the traditional active teaching methods for Islamic pedagogy have a powerful potential to prevent radicalism aimed at forming a moral position that excludes participation in any destructive activity. Their broad, 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. These programs aim 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 considering 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, and 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, it offers 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 humankind in the process of cultural and historical development and contributing to the socialization of personality.