XXXI Международный конгресс ИИСАА. 23–25 июня 2021 г. Т. 2

232 XXXI Международный Конгресс по источниковедению и историографии стран Азии и Африки Секция XVII 1903–1905. The first full-blown Russian utopias appeared in the second half of the eighteenth century, among themA. P. Sumarokov’s Son. Shchastlivoye obshchestvo [ A Dream. A Happy Society ] (1759) and M. M. Scherbatov’s Puteshestvie v zemlyu Ofirskuyu] [ A Journey to the Ofirskaya County ] (1783–1784). The nineteenth century marked a rise in utopic fiction, as in Nicolay Chernyshevsky’s What is to be done? (1863). While early utopias made enlightened monarchy their political ideal, later works moved in more moralising or oppositional directions. In sum, Gasprinskii’s Dar al-Rahat emerged from the cross-cultural traditions of utopian writing: it features a traveller who unexpectedly discovers a hidden country governed by enlightened monarchies and strong religious and moral values; it blends didacticism with irony, serious critique with playfulness; it stresses the importance of technology, science and gender equality. Like those utopias written in languages that possessed a transnational audience, it is written in a language that could be understood by all Turkic peoples across the Russian Empire. Kemper Michael (University of Amsterdam, Netherlands) Producing fatwas in conservative Russia: contents, styles and methods Are fatwas a good indicator for identifying an increasing professionaliza- tion of Russia’s Islamic establishment, and for the new public roles assigned to Islam in various parts of the Federation? Have fatwas become an instrument of Muftiates to position themselves in the broader competition for Islamic authority? 1 My brief intervention will draw on the recent fatwa-production in Moscow (DUMRF), 2 Kazan (DUMRT), 3 and Dagestan (DUMRD), 4 to identify the topics, styles and methods employed. I will argue that Dagestan and Tatarstan maintain the classical forms of fatwas, while Moscow is experimenting with new “academic” forms; that Makhachkala and Kazan are employing methods of traditionalism (either “taqlid” or ijtihad fil-madhhab) while DUMRF in Moscow is demonstrating not “absolute ijtihad” (ijtihad mutlaq) but talfiq, that is, ijtihad from within the four Sunni legal schools. I also hope to relate these methods to the broader settings in which the three muftiates operate, and why they choose different methods and profiles. 1 For a comprehensive analysis of the Russian Muftiates and their histories, see now Renat Bekkin, People of Reliable Loyalty… Muftiates and the State in Modern Russia, Södertörn Doctoral Dissertations 174 (Stockholm: Elanders, 2020). 2 DUMRF, “Priniatye rezoliutsii”, http://www.dumrf.ru/sulem/sufatwa. 3 DUMRT, “Fetvy DUMRT”, at http://dumrt.ru/ru/help-info/fatwas. 4 DUMRD, “Fetvy”, http://muftiyatrd.ru/fatawa.