The role of the spiritual administrations of Muslims in ensuring the social security of the region and the prevention of radicalism (on the example of the Spiritual Administration of Muslims of the Republic of Adygea and Krasnodar Territory)

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

Tsiku Rustam Shikhamovich ORCID: 0000-1111-7063-8067 Deputy Chairman of the Fatwa Department of the Spiritual Administration of Muslims of the Moscow Region, Spiritual Administration of Muslims of the Russian Federation 129090, Russia, Moscow region, Bolgar, lane. Vypolzov, 7 r.tsiku1984@gmail.com

Introduction

Social security is a basic value of any society, as it affects the quality of life of the population, the realization of civil rights and freedoms, the development of constructive public initiatives and a culture of creation. Therefore, social security has traditionally been among the priorities of ensuring national security, being its most important humanitarian component affecting the culture of human existence and society. Social security is the activity of the state, citizens, and communities to identify, prevent, and eliminate those factors and circumstances that can deprive people of fundamental material and spiritual values, harm them, close the way for development and even survival, both physically and socioculturally ^{[1, p. 54]}.

New social risks spreading in the modern world against the background of the changing geopolitical situation and the growing information confrontation as a result, actualizes the need to preserve the traditional moral values of Russian society as the foundations of its safe development. In this regard, in modern conditions, the importance of Muslim spiritual administrations is increasing in countering such social threats as extremism, the spread of destructive ideologies aimed at radically transforming the traditional value and worldview systems of Russians, which entail an increase in youth crime, aggression and autoaggression, drug addiction, alcoholism, and an antisocial lifestyle. Therefore, today it is religion as a social institution that translates the values and traditions of creation, plays an important role in ensuring the safe existence and development of society.

In modern conditions, the logic of a positive orientation of society's development requires a systematic analysis of the role of Muslim spiritual administrations in ensuring social security at both the regional and state levels, which will contribute to strengthening the spiritual sovereignty of the Russian Federation.

It should be noted that, since the 90s of the XX century, there has been an increase in scientific interest in the development of a new paradigm of Russian security. In this regard, comprehensive studies of various aspects of social security are being conducted, such important documents for the country as the "Concept of National Security of the Russian Federation" and the "Concept of Public Security of the Russian Federation" have been developed and adopted. Moreover, using interdisciplinary complex developments of security problems, analyzing the historical experience of its provision, Russian scientists consistently expand the research field of this problem, offer important and necessary theoretical and practical recommendations for strengthening social security in modern conditions.

At the same time, the issue of the role of the spiritual administrations of Muslims of the Russian Federation in ensuring social security at the regional and state levels remains insufficiently developed.

The degree of scientific elaboration of the problem. Social security is a multidimensional phenomenon. This determines its study from the point of view of a number of humanities. The study of social security and the system of measures to prevent, reflect risks and threats that can cause significant damage to the quality of human life and society is traditionally carried out from the point of view of a number of humanities. This is, first of all, philosophy, sociology, psychology. Within the framework of the philosophical direction, the categories of "danger" and "safety" of society are considered in the works of A.M. Yakupov, Yu. A. Pupov, K.S. Minenko, N.V. Vorontsov, A. A. Lukutin, D. V. Semenov and others. The psychological aspects of social anxiety and security are analyzed in the works of M.N. Sharipov, E. L. Gorshenin, E. E. Savchenkov, N. A. Tsvetkova, E. V. Egamberdieva and others. Sociological research focuses on risk as a social category and methods of ensuring the safety of society. The works of such scientists as S.I. Samygin, O. V. Stepanova, M.H. Khadzharova are devoted to these issues. As a result of the study of modern risks, conclusions were drawn about the need to study spiritual security as a condition for ensuring social security. This is reflected in the works of a number of authors Yu. V. Manko, K.G. Baidikov, P.V. Petri, O.M. Khokhlova, V.E. Bagdasaryan, T.A. Pavlov, E.M. Zagirov, N.H. Gafiatulin, G.T. Toktogulov and others. The social role of Muslim religious organizations in modern society and its safe development is revealed in the works of R. R. Abyassov, R. K. Adygamov, A. H. Mavlikasov, R. N. Nurislamov and others.

It is important to note that an interdisciplinary approach is currently being developed based on the application of the methodology of various humanities: philosophy, sociology, psychology and others for the comprehensive study of social security. This is presented in the works of O.E. Kurenkova, A.V. Navolotskaya, M. A. Lygina and others.

However, despite the growing research interest in the role of Muslim religious organizations in society in general and, in particular, in matters of their participation in ensuring social security, these aspects currently remain insufficiently studied.

The purpose of the study is to study the contribution of Muslim spiritual administrations to ensuring the social security of the region and the prevention of radicalism (using the example of the spiritual administration of Muslims of the Republic of Adygea and Krasnodar Territory).

Methodology

Theoretical and methodological basis of the research. The methodological basis of the research is a systematic approach, as well as the principles of interdisciplinarity and polyparadigmality. The main research methods were the following: analysis and synthesis, induction and deduction, generalization. At the same time, elements of structural and functional analysis were used to study the peculiarities of the participation of the spiritual administration of Muslims of the Republic of Adygea and Krasnodar Territory (DOOM RA and CC) in ensuring social security of the region and the prevention of radicalism.

The source base of the study was:

- normative legal acts: The Concept of public security in the Russian Federation (Approved by the President of the Russian Federation on 11/14/2013 N Pr-2685); Federal Law "On Freedom of Conscience and on Religious Associations" dated 09/26/1997 N 125-FZ (latest edition); Federal Law dated July 25, 2002 N 114-FZ "On Countering extremist activity" (with amendments and additions); Federal Law "On Countering Terrorism" dated 06.03.2006 No. 35-FZ (latest edition);

-the official website of the spiritual administration of Muslims of the Republic of Adygea and Krasnodar Territory.

The empirical basis of the study was: the results of our sociological monitoring of the official website of the Spiritual Administration of Muslims of the Republic of Adygea and Krasnodar Territory; as well as the analysis of the above-mentioned regulatory documents.

Social security in the discourse of scientific research

Social security has a general, broad interpretation, and is also considered in a narrow way, within the framework of a certain area of socio-humanitarian knowledge. In a broad sense, social security is "the absence of dangers or threats to the existence and functioning of a social system (society)" ^{[2, p. 373]}. Based on this understanding, social security manifests itself in the state of protection of an individual, social group, community from threats of violation of vital interests, rights, freedoms.

Social security, in its applied meaning, is understood as a set of measures to protect the interests of the country and the people in the social and cultural sphere, the development of a social structure and harmonious relations in society, a life support system and socialization of people, a way of life in accordance with current needs due to the realities of modernity. The objects of social security are all the main and main elements of the social system that ensures the level and quality of life of the population, regulated by social and national policies. At the same time, one of the most important criteria for maintaining social security is to maintain and ensure an adequate system of value orientations, a culture of behavior in society, economic and political behavior.

The concept of "social security" was introduced into modern scientific use in the early 90s of the twentieth century. At that time, as its basic elements, as noted by Russian authors M.A. Cherkasova and S.G. Bayurova, were named property, competition, social differentiation, conflict, which are closely interrelated and interdependent. At the same time, these authors correlated the concept of "social security" with the economic and social sphere of society. In their opinion, "social security is primarily related to the internal stability of the state and society and the social security of the individual" ^{[3, p. 137]}. However, the dynamic development and transformation of society has led to the emergence of new risks and threats to social security, as well as methods of ensuring it. As a result, the initial semantic load of this concept gradually changed.

In the 21st century, new social realities have created risks of a completely different nature. These are the risks of spreading radicalism, extremism, terrorism, interethnic and interfaith conflicts. It should be noted that the German sociologist W. Beck, the author of the term "risk society" and the concept of the same name, justified in his writings: this is exactly what modern society should be considered, because it is characterized by various disasters of both natural, man-made and social nature. Based on this, risk, according to the scientist, is "the systematic interaction of society with threats and dangers induced and produced by modernization as such" ^{[4, p. 125]}. Moreover, the active production of risks, characteristic of modern society, leads to the emergence of qualitatively new "socially dangerous situations", including those related to the threats of extremism and terrorism, as well as the involvement of young people in various kinds of destructive activities ^[5]. In this regard, let's consider the content of the concepts of radicalism, extremism, and terrorism.

Modern researchers identify three components of radicalism in the socio-political sphere: the desire for fundamental transformations of society; unconditional approval of the results of these transformations. Moreover, the desire for change lies outside moderate reformism and does not imply compromises ^{[6, p. 41]}. However, violence is not a prerequisite for radicalism, it can be expressed by other means. This is because radicalism does not define the tools and ways to achieve a goal, but defines the goal itself. There are many ways to achieve the goal of radical transformations in society without violence and aggression. For example, this is a direct expression of the people's will during a referendum or election. This method is called political activism. Based on this, modern scientists meaningfully interpret the concepts of radicalism and extremism from the point of view of concepts of social deviation. Deviation is usually called social behavior that deviates from what is considered normal and socially acceptable in society or in a social context ^{[6, p. 44]}. Let's clarify that the scope of deviation is quite wide and includes not only criminal and antisocial behavior. Social deviations, along with deviant (deviant), include socially acceptable behavior. Accordingly, constructive deviation is distinguished, which includes forms of social behavior that do not threaten the life, property, or health of others and do not pose a threat to the social system as a whole. Initially, they are perceived in society as something unusual. But later they can become a socially acceptable practice, for example, as a result of active advertising companies, the development of the fashion industry, or they can disappear naturally (shocking youth subcultures). At the same time, destructive deviation is distinguished, which is a form of socially dangerous behavior that threatens the life, property, health of others or can destabilize the social system, up to its destruction.

It is important to note: considering radicalism through the prism of concepts of social deviations, it should be assumed that it may have a prosocial orientation and be embodied in legitimate practices, or it may have an antisocial orientation and be implemented with the help of illegal practices ^{[6, p. 48]}. In the first case, radicalism often promotes the self-expression of those social strata that do not fit into other political and cultural systems. By manifesting itself in protest, it signals the shortcomings of society. At the same time, radical criticism does not become deviance as long as there is a willingness to dialogue, the value of the opponent's opinion is recognized and legitimate democratic procedures are followed. In the second case, radicalism manifests itself as a destructive deviation. This, in fact, is extremism – the willingness and ability to achieve drastic changes in extreme, extreme ways that go beyond the law. Here, the nature of the actions comes out in the first place. Extremism, therefore, is a form of radicalism that lies in the field of deviation, whereas the other part of radicalism is not deviant and has socially acceptable forms of manifestation. So, non-extremist radicalism is included in the sphere of socially acceptable behavior, and extremist is a destructive deviation. We emphasize that extremist radicalism can be expressed in nonviolent, but at the same time socially dangerous ways. For example, by means of art, under the guise of art provocations. In this case, the goals may be: public propaganda of radical ideas or shocking and demoralizing the public; in addition to art provocations, other ways can be used to promote the idea of "elitism" and "exclusivity" of any group as opposed to the "hostile", "uneducated", "gray mass" of the majority of society (this is often done for the purpose of inciting social discord and hatred). At the same time, the form of the embodiment of destructive ideas is chosen to mask a radical political position unacceptable by society under the guise of "creative self-expression" ^{[6, p. 52]}. Let us clarify that the legal consequences for the distribution of such materials come in connection with their ideological message, which has a radical orientation. Thus, Federal Law No. 114-FZ of July 25, 2002 "On Countering Extremist Activities" (as amended) defines that extremist materials are documents intended for distribution or public display, or information on other media calling for extremist activities, or justifying or justifying the need to carry out such activities. Also, the specified law defines the concept of "extremist organization" as a public or religious association or other organization in respect of which, on the grounds provided for by the Law on Extremism, a court has adopted a decision that has entered into force to eliminate or ban activities in connection with the implementation of extremist activities.

As modern research shows, the risks of human involvement in extremist activities are preceded by radicalization as a process of changing social attitudes leading to approval and, ultimately, to the use of illegal violence for political purposes. This process is initiated and further stimulated by agents of radicalization. These are individuals or social groups involved in the construction and maintenance of a counter-definition (ideological project) of social reality. They exert a purposeful socio-psychological influence, as a result of which the motivational, semantic, emotional and behavioral spheres are transformed. Moreover, young people experiencing a state of frustration, accompanied by a weakening of self-control, rational and critical thinking, are the most susceptible to such influences. 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 ^{[6, p. 39]}. Frustration leads to a loss of psychological security, understood in this context as a positive sense of self, emotional, personal, intellectual, and social well-being in certain socio-psychological conditions. And, at the same time, to the loss of socio-psychological security is a state of balance between external conditions and the internal potential of the subject, due to the presence of harmonious and satisfying relationships that are characterized by security and allow you to realize the spiritual and mental potential of a person in the process of his life ^{[7, p. 109]}.

Terrorism is often an effective continuation of extremism and represents one of the many extremist practices. A terrorist act is intended to have an emotional and psychological impact on large groups of people or society as a whole by creating an environment of fear, panic, and people's fears for life and health. Accordingly, terrorism is based on the technology of terrorization – intimidation, keeping in a state of fear. At the same time, violent and other actions act as a means of intimidation, but are not an end in themselves. Modern scientists define terrorism as public violent acts or threats of their commission, used as intimidation for political purposes^{[6, p. 50]}. The legal definition of terrorism is enshrined in Federal Law No. 35 FZ dated March 6, 2006 "On Countering Terrorism". Terrorism is the ideology of violence and the practice of influencing decision–making by local governments or international organizations related to intimidation of the population and (or) other forms of illegal violent actions (Article 3 of the law).

It should be noted that the need for systemic counteraction to the considered social risks is enshrined in a number of legislative acts of our country. Special attention is paid to these aspects in the Concept of Public Security in the Russian Federation, which is defined as "a system of views on ensuring public security as part of the national security of the Russian Federation." To clarify: modern scientists, having analyzed the relationship between the concepts of social and public safety, as well as the peculiarities of their use in scientific discourse, concluded that there are no meaningful differences between them and they are synonymous ^{[2, p. 375]}. Therefore, in this study we also use them as synonyms.

So, according to the Concept, public safety is understood as the state of protection of a person and a citizen, material and spiritual values of society from criminal and other illegal encroachments, social and interethnic conflicts, as well as from natural and man-made emergencies.A threat to public safety is defined as a direct or indirect possibility of harming human and civil rights and freedoms, material and spiritual values of society. Extremism has been named as one of the main sources of threats to public safety.Preventive protection of the material and spiritual values of society is named as one of the leading goals.

Let's analyze various approaches to the interpretation and interpretation of the concept of "social security" in the discourse of various humanities: philosophy, psychology, sociology ^{[1, p. 58]}. As a result of philosophical reflection, an activity-oriented approach to social security issues has been developed. According to him, the social system needs constant monitoring of its condition in order to function safely. And at the same time, in special activities to create a set of measures aimed at preserving and maintaining the sustainable functioning of society, its norms and values. In this regard, the philosophy of security is revealed through a person's value-based views on personal and collective security.

Within the framework of the psychological direction of research, various ways of overcoming the influence of extreme situations and their negative consequences on a person are being developed. The following aspects are being studied: the formation of the foundations of safe behavior; psychological assistance to people in extreme situations and subsequent rehabilitation; psychological assistance to specialists whose work takes place in extreme conditions.

The focus of sociologists studying social security issues is on the risk category. From this point of view, the causes of situations that can negatively affect the social well-being of citizens due to the fact that they are perceived as risky; as well as mechanisms and forms of institutionalization of state policy in the field of social security are considered.

It should be noted that, according to most researchers, due to the versatility of modern social risks, an interdisciplinary approach to the study of social security is promising in theoretical, methodological and applied terms. From these research positions, social security is considered as a complex phenomenon. Its structural elements are the following: civil law, information, spiritual and moral, physical, psychological, security of social interaction ^{[8, p. 104]}.

Civil law security involves the formation of knowledge and skills that ensure the individual's realization of constitutional rights and freedoms, awareness of his civic responsibility to society.

Information security means the state of protection of the human psyche from the effects of negative information factors that provoke and threaten deformations of consciousness and behavior.

Spiritual and moral security implies the development of spiritual, moral and moral qualities of a person. It is determined by the moral health of a person. At the same time, its particularly significant components are: anti-extremist personal position and cultural competence. It is expressed in understanding the foundations of both one's own and other cultures, the ability to productively interact with representatives of various peoples and faiths.

Physical safety characterizes a high level of health and the realization of a healthy and safe lifestyle by a person.

Psychological security is manifested in the ability of a person to maintain stability in a social environment, to resist traumatic and other destructive influences.

The security of social interaction promotes favorable human interaction, eliminating acute conflicts in various spheres of his life (family, household, civil, professional, interethnic communication).

Muslim religious organizations: concept, types, social functions

A Muslim religious organization is a voluntary association of individuals formed for the purpose of joint worship and its dissemination. Their activities, as well as the activities of other religious organizations, are regulated by Federal Law No. 125-FZ dated 09/26/1997 "On Freedom of Conscience and on Religious Associations". According to this law, the signs of religious organizations include: religion, worship, other religious rites and ceremonies; religious education and religious education of their followers.

Religious organizations have the status of a legal entity and are structured associations of citizens who profess the same religion and, depending on the territorial sphere of their activities, are divided into local and centralized ones. A local religious organization is a religious organization consisting of at least ten participants who have reached the age of eighteen and permanently reside in the same area or in the same urban or rural settlement. A centralized religious organization is recognized as a religious organization consisting, in accordance with its charter, of at least three local religious organizations ^{[9, p. 98]}. To clarify: the Spiritual Administration of Muslims is a centralized organization designed to consolidate the Muslim community and coordinate activities at the regional level.

It should be noted that Muslim religious organizations, acting as active social actors, are able to make a significant contribution, first of all, to ensuring the spiritual and moral security of society as part of the social. This is due to the fact that their main goal is to influence the spiritual and moral sphere of the personality of parishioners and the formation of their worldview, value system, life orientations and forms of social behavior corresponding to Islamic morality.

As you know, traditionally religion implements a number of important functions that manifest themselves as ways of acting in society with a certain social result. The priority social functions of religion are: regulatory; ideological; communicative; legitimizing, integrating, cultural-broadcasting ^{[10, p. 19]}. Based on this, Muslim religious organizations implement a number of social functions that meet the demands of modernity ^{[11, p. 26]}:

-the function of spiritual work with the population,

-educational function,

-the function of uniting Muslims,

-social work function,

- the function of preserving and continuing the traditions of good neighborliness and mutual respect for representatives of other faiths and nationalities,

- a monitoring function that includes the prevention of radicalism: identifying those who form radical views in order to help them change.

Attention should be paid to the fact that social work is of great importance in the system of prevention of radicalism. To clarify: social work as an activity is aimed at helping people and social groups overcome personal and social difficulties through support, protection, correction and social rehabilitation..

"Islam is a religion of mercy and love for one's neighbor..."^{[12, p. 78]}, emphasizes 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 the rehabilitation center for the blind, founder of the charitable foundation and chairman of the Board of the NIBF Yardem as well as the imam-khatib of the Kazan mosque "Yardem", Advisor to the Mufti of Tatarstan on social issues, President of the National Union of Philanthropists. In his opinion, at this stage in the work of Islamic institutions, both official and civil associations, it is necessary to strengthen the emphasis on socially useful activities. Thus, at least two problems are being solved: the problem of radicalization of youth and the problem of social tension in society. Indeed, as the experience of the authors of this article shows, a radical person believes that through destruction it is possible to achieve good goals. Realizing such misconceptions, many admit that they had not previously seen the possibility of implementing creative social initiatives, which became one of the motivating reasons for the desire to bring radical ideas to life^[13]. On the other hand, it is often a difficult social situation that causes psychological distress and emotional instability, which is skillfully used by recruiters of destructive organizations to involve them in their ranks. Such situations, as recognized by those who failed to ideologically and psychologically resist recruiters, include: a serious illness of a loved one and lack of material means to help, the consequences of serious physical injury, lack of opportunities for education and self-realization, a comfortable environment of communication, trusting relationships and the like.

In order to prevent the popularization of radical sentiments, I. R. Bayazitov believes, it is necessary to show effective constructive mechanisms for solving urgent social problems and involve young people in this activity. "When young people see that they do not need to turn to dubious guides and dubious jamaats to solve social problems, but they can come to any official mosque and start working directly to solve them, then we will take the biggest step in this direction" ^{[12, p. 92]}, the religious figure is sure.

Thus, Muslim religious organizations act as active social actors designed to strengthen traditional spiritual values and implement a number of important social functions mentioned above. It is their full and timely implementation that contributes to strengthening the social security of the region, as it reduces the risks of the spread of radicalism and various forms of destructive social behavior. Firstly, by providing timely social assistance and spiritual support to people in difficult life situations, and harmonizing interethnic and interfaith relations. Secondly, systematic work with young people in terms of education and involvement in socially useful activities contributes to the formation of an active moral position that excludes the possibility of using violence to achieve any goals. Thirdly, as a result of the implementation of social functions, an atmosphere of mutual understanding, mutual assistance and mutual respect is created both within the Muslim community of the region and in interaction with representatives of other traditional faiths and public groups.

An empirical study of the peculiarities of the participation of the Duma and the CC in ensuring the social security of the region

In order to determine the forms of participation of the spiritual administrations of Muslims (using the example of the Duma of the Republic of Armenia and the CC) in ensuring social security by the regionans, the official website of this religious organization was monitored. It should be noted that monitoring is an applied research method and acts simultaneously as a way of exploring reality used in various sciences and as a way to ensure the management of various types of activities by providing timely and high-quality information. When organizing the study, we relied on the interpretation of monitoring as a systematic comparison of the actual situation of the organization with the desired one^{[14, p. 67]}.

At the first stage of the monitoring study, a discourse analysis of the site's content was carried out, which is a procedure that allows analyzing its structure, content and thematic focus. So, the website of DOOM RA and KK is represented by the following sections: "Books", "Articles", "Newspaper Svet", "Audio", "Video", "Social doctrine of Russian Muslims", "Surahs to protect against the evil eye and corruption", "News". Graphically, the sections are presented on a line chart in the form of a rating in descending popularity (as a percentage of the total number of information sources, which is taken to be equal to 100%). Accordingly, the section that has the largest number of materials published in it is located in the first place, the smallest in the last (see Table 1).

So, the most content-rich section of the site is the "News" section (it makes up 84% of the total information structure). The remaining sections are characterized by low information saturation. Thus, the section "Newspaper "Svet"" makes up 10%, "Video" - 3% of the total information structure of the site. The remaining sections of the site, namely: "Books", "Audio", "Video", "Social doctrine of Russian Muslims", "Surahs to protect against the evil eye and corruption" are characterized by extremely low information saturation. Each of them makes up about 1% of the total information structure of the site. It should also be noted: the section of the Newspaper Svet website contains 98 issues published between 2005 and 2019 and has not been updated for 4 years. The "Books" section contains 5 publications devoted to Islamic topics, published in the period from 2014 to 2023. Moreover, 2 editions, called methodological manuals, have 10 and 12 pages in length, which casts doubt on compliance with the requirements of the state standard for such publications.

Note: the News section of the site contains 800 messages, the first message is dated 04/21/2014. This section is updated on a regular basis and displays the activities of the organization. Therefore, at the second stage of the monitoring study, we analyzed the content of this section. Period: 01. 01. 2023- 05. 11. 2023 As a result of the analysis, the main directions (topics) were identified, reflecting the activities of the Duma of the Republic of Armenia and the CC in general, and, in particular, its structural elements (main areas of work). The topics have received a brief designation and are presented on a line chart in the form of a rating in descending popularity (as a percentage of the total number of information sources, which is taken to be equal to 100%). Accordingly, the topic that has the largest number of published materials on it is located in the first place, the least in the last (see Table 2).

So, the highest indicators characterizing the information and content saturation of this section of the site are represented by the following topics: the preservation of religious traditions through the organization of appropriate holidays (47% of the total thematic structure of the section). The topic of organizing and participating in scientific and practical events (conferences, forums, round tables) has a relatively high information saturation, which accounts for 13% of the total thematic structure of the section. The following topics have low information and content saturation: religious education (education) of believers (10% of the total thematic structure of the section); strengthening interdepartmental cooperation mainly with representatives of state authorities and local self-government (7% of the total thematic structure of the section); assessment of socio-political events and clarification of the situation (7% of the total thematic structure section structures), condolences in connection with sad events (7% of the total thematic structure of the section). The topics of charity, mosque construction, and interfaith cooperation have extremely low information saturation. Each of them makes up about 1% of the total thematic structure of the section.

Thus, the forms of participation in ensuring the social security of the region of the spiritual administration of Muslims of the Republic of Adygea and Krasnodar Territory, as shown by our monitoring of the official website of this organization, are the following: religious education, assessment of socio-political events, interfaith cooperation. At the same time, according to the monitoring results, it is necessary to develop these areas of activity and promote new creative initiatives that meet the current needs of our time.

Conclusions and recommendations

The results of the study allowed us to formulate the main conclusions.

The leading task of modern Muslim religious organizations is to influence the spiritual and moral sphere of the personality of parishioners and the formation of their worldview, value systems, life orientations and forms of social behavior that correspond to Islamic morality and exclude violence as a way to achieve goals. This corresponds to the priority areas of ensuring social security, namely, the preventive protection of traditional spiritual values of society.

By fully implementing their social functions, Muslim religious organizations make a significant contribution to ensuring the social security of the region and preventing radicalism. This is determined by the fact that they convey the values of Islamic morality, contributing to the development of a culture of creativity, solidarity and the pursuit of the public good for all members of society, regardless of their national and religious affiliation.

The results of the monitoring study allowed us to conclude that it is necessary to develop the activities of the DOOM of the Republic of Armenia and the CC, contributing to strengthening social security and preventing radicalism. In this regard, we have developed recommendations to strengthen the information and educational work of this organization.

First, thematically expand religious and educational content through a rich description of the categories of Islamic morality and prepare articles for the site on the topics: "Justice and its understanding in Islam"; "Jihad as a spiritual effort"; "Muslim culture of communication"; "Qualities of a leader: a psychological and theological view"; "Family and its role in the life of man and society", "Mercy in the life of Muslims: history and modernity". At the same time, we propose to prepare and publish a meaningful educational and methodological manual devoted to the fundamental categories of Islamic morality and post it on the website in the appropriate section so that religious figures, teachers of Muslim educational organizations can use it in their work, as well as in order to educate a wide audience of readers interested in the basics of Islamic doctrine and culture.

Secondly, to prepare informational and educational videos and other information products that reveal the above-mentioned topics in interesting and understandable formats for young people. Let's clarify: it is important to create content taking into account the peculiarities of thinking, perception, and understanding of representatives of the digital generation. Therefore, it is necessary to use infographics, interactivity, focus on creating dynamic videos and maintaining educational blogs on social networks. It is advisable to place the announcement of these media products on the organization's website and offer readers a link. We emphasize that this content can be useful in the educational and cultural-educational work of school teachers, university teachers, public organizations, government officials overseeing the activities of religious organizations. This will contribute to the development of interdepartmental cooperation in strengthening traditional spiritual and moral values and preventing extremism.

Thirdly, it is necessary to develop social projects that embody the principles of Islamic mercy in real life and highlight the progress of their implementation on the website and social networks of the DOOM RA and KK.

Fourthly, in order to develop interfaith cooperation, it is recommended to regularly hold various events with the participation of clergy of traditional faiths and to cover them meaningfully on the website and on social networks of the Duma of the Republic of Armenia and the CC.