Libmonster ID: KG-1257

Dmitry Yuryevich Arapov, a recognized expert on Russian Islam and Central Asia in Russia, a fanatical publisher of archival documents, died suddenly on December 14, 2015.

State regulation of Islam; its recognition and legislative formalization in the Russian Empire and the USSR; Russian-Ottoman parallels of confessional politics; Muslim "clergy" and nobility; Russian experts on Islam and institutions that supervised Russian Muslims; projects of regional muftiates; the Muslim question-these are just some of the topics of his broad interests and hobbies. Arapov's works largely determined the direction of research of Russian Muslims in Russian historiography and abroad. Dmitry Yuryevich left a unique style of research, primarily working with primary sources, which greatly influenced the nature of scientific research of his younger colleagues and students.

He was born on May 16, 1943 in Yerevan, spent his childhood in post-war Leningrad, but almost all his life and work were connected with the Moscow State University named after M. V. Lomonosov, whose history Department he graduated in 1966. The topic of his thesis was " The history of relations between Central Asia and Iran at the end of the XVI century." Arapov defended his PhD thesis at Moscow State University in 1978. It was soon followed by the monograph " The Bukhara Khanate in Russian Oriental Historiography "(Moscow, Moscow State University Publishing House, 1981, 128 p.), which has not yet lost its significance for the historiography of Russian-Central Asian relations. Arapov's scientific adviser was a well-known historian, head of the Department of History of the USSR during Feudalism, Professor G. A. Novitsky (1896-1981). In your personal settings

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Arapov repeatedly mentioned the profound influence that the Iranist P. I. Petrov (1884-1971), who spent the last thirty years of his life teaching at Moscow State University, had on him.

Like the classic Russian orientalist V. V. Barthold, with whom Petrov studied, Dmitry Yuryevich primarily considered himself a historian of Central Asia, although he left many works on other eastern suburbs of the empire - the Volga region, the Caucasus and the Crimea. Throughout his life, he retained a love for Central Asia and an interest in its history. From the 1970s until the collapse of the Soviet Union, he led the practice of students in the republics of Central Asia; he was close to S. P. Polyakov (1932-2012), a well-known specialist in the ethnography of the region, the author of the original concept of Islamic traditionalism. D. Yu. Arapov prepared the collection " Russia and Central Asia in the XVIII-early XX centuries "(Moscow: Russkaya panorama, 2002. 336 p.); was one of the authors of the textbook " Central Asia as part of the Russian Empire "(Ed. by S. N. Abashin, D. Yu. Arapov, N. E. Bekmakhanova. Moscow: UFO, 2008. 464 p.); published by S. P. Polyakov and another classic of Central Asian ethnography, V. V. Abashin. P. Nalivkina (1852-1918) (Muslim Central Asia. Traditionalism and the XX Century, Moscow: Institute of Africa of the Russian Academy of Sciences, 2004, 281 p.; Polveka v Turkestan, V. P. Nalivkin: biografiya, dokumenty I trudy / Edited by S. N. Abashin, D. Yu. Arapov, V. O. Bobrovnikov, T. V. Kotyukova et al., Moscow: Dom Marjani Publishing House, 2015, 688 p.).

After graduating from the university, D. Y. Arapov worked long and enthusiastically on the history of Islamic charity (waqf) in pre-revolutionary Central Asia, but later his research took a different path. He turned to the topic he had been working on for most of his life - the interplay between empire and Islam. He was one of the first to systematically study documents on Islam stored in major Russian libraries and archival collections in Moscow and St. Petersburg. Dmitry Yuryevich for many years made available to the public poorly accessible documents on the history of state regulation of Islam. In 2001, he published the collection "Islam in the Russian Empire (legislative acts, descriptions, statistics) "(Moscow: Institute of Africa of the Russian Academy of Sciences, Akademkniga, 2001, 366 p.). Under his editorship, the collection "Russia and the Muslim World" was published (Moscow: Russian Panorama, 2003, 328 p.). the merit was the introduction into scientific circulation of archival materials of the undeservedly forgotten expert on Islam, ethnographer S. G. Rybakov (1867-1922) (Arapov D. Yu., Larina E. I. S. G. Rybakov and his "Review" of the organization of the spiritual life of Muslims in Russia (April 1917). Moscow: Faculty of History of Moscow State University, 2006, 65 p.). In 2006, he published a collection of materials " Imperial Russia and the Muslim World (late XVIII-early XX centuries) "(Moscow: Natalis, 2006, 480 p.).

A year earlier, Dmitry Yuryevich defended his doctoral dissertation " The system of state regulation of Islam in the Russian Empire (the last third of the XVIII-beginning of the XX century)", on the basis of which the monograph of the same name was published (Moscow: MSPU Publishing House, 2005, 288 p.). This is one of the most cited works of D. Y. Arapov. The most successful section was an innovative section on projects to create new regional muftiates on the outskirts of the Russian Empire.

The last serious hobby of Dmitry Yuryevich was the equally extensive, but much less studied Soviet history of Islam. In the mid-2000s, he began a frontal study of documents on this topic in the central Russian archives. Over several years, D. Yu. Arapov managed to identify hundreds of primary sources, from which he selected, commented on and published several dozens of valuable testimonies about the most diverse manifestations of the activities of the Soviet "spiritual leadership" that were closed to the public eye. These were reports on Sufi sheikhs, "wandering" mullahs, imams of mosques and Sharia judges (qadi), muftis, and the conduct of Muslim holidays, compiled annually by employees of the NKVD, and later by representatives of the All-Union Council for Religious Cults (since 1965). - Council for Religious Affairs) and the eponymous body overseeing religions in the RSFSR (1986-1990); financial statements of regional muftis; educational programs of the Mir-i Arab madrasah, which was reopened in Bukhara in 1946; reports of Muslim leaders at international conferences in third world countries, their speeches in support of the struggle for peace, and much more other. The results of this work were published in the three-volume book "Islam and the Soviet State "(Issues 1-3, Moscow: Dom Marjani Publishing House, 2010-2011. 152 p.; 208 p.; 528 p.). The first volume is a reprint of the note of the Eastern Department of the OGPU on the religious situation in the Soviet autonomies in 1926. This work was published by D. Yu. Arapov in collaboration with G. G. Kosach (Nizhny Novgorod: Medina, 2007, 127 p.).

Arapov's works significantly expanded the knowledge of Islam and Central Asia. His findings made it possible to review a number of cliches that go back to the Soviet accusatory atheist system.

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in the literature and Sovietology of the Cold War era, first of all, about the eternal confrontation between Islam and the Russian state. They show that the Muslim spiritual elite, legalized in the Russian Empire under Catherine II and in the Soviet Union under late Stalin, was involved in various spheres of domestic and foreign policy activities of the state. The uniqueness of Russian Islam is conveyed by the regional muftiates that have emerged as a result of such interaction. The majority of Muslims have managed to successfully integrate into Russian society. The subject of Islamic studies has been and remains highly politicized both in Russia and abroad. In his works, D. Y. Arapov always followed the principles of the academic school of Islamic studies, which contrasted the accusatory "anti-Mohammedan" religious studies of Orthodox missionaries and Soviet atheists with a de-ideologized approach to Islam, taking into account its regional diversity. Being an opponent of state dictates in religious relations and censorship of power over scientific creativity, he recognized the positive value of Russian statehood for different peoples and faiths. The works of the scientist are highly appreciated both by scientists in Russia and abroad, and by the Muslim community. In December 2014, for his three-volume book "Islam and the Soviet State", he became the first laureate of the Fayizkhanov Prize in science and Education, established in 2008 by the Regional National and Cultural Autonomy of Tatars and the Spiritual Administration of Muslims of the Nizhny Novgorod region.

Dmitry Yuryevich always combined scientific research with teaching. For almost half a century, he worked at the Department of Russian History until the beginning of the 19th century. (until 1992, the Department of history of the USSR during feudalism). He taught courses on the history of Russia and Russian Islam at the Institute of Asian and African Countries and at other universities in Moscow. Dmitry Yuryevich was a born lecturer. He rightfully enjoyed the love and respect of his students, who appreciated his dedication, willingness to help, and encyclopedic mindset. Dmitry Yuryevich's participation in field research and summer student expeditions at Istfak was legendary.

D. Y. Arapov was not only a bright scientist and teacher, but also an extremely modest, friendly and sociable person. The scientific titles and awards he'd earned didn't bother or weigh him down. He remained the same humble, open-minded person. Even a chance meeting in an archive, library, or on the street could turn into a kind of lecture on a variety of scientific, literary, and topical life topics. Whether it's history and literature, everyday affairs and politics, curios of teaching activities and the menu of new nearby pastry shops and cafes. Dmitry Yuryevich will be remembered by all of us not only as the highest professional in his field, an encyclopedist and a master of archival research, but also as a life-lover and a person who knew how to enjoy and appreciate the pleasant details of life.

Dmitry Yuryevich's premature departure is not just a tragedy for all of us. A man who was a link between generations of Russian historians, source scientists and Islamic scholars has left. But the optimistic sense of life that he gave to others while communicating with him will remain an inseparable part of our memories of him. His life's work-the study of Central Asia, the Russian East and Islam-will not die, and will be continued by his students, colleagues and comrades.

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