Mufti Rushan Abbyasov
Deputy Chairman of the Religious Board of Muslims of the Russian Federation,
Chairman of the Religious Board of Muslims of the Moscow Region,
Deputy Chairman of the Commission on Migration Policy, Interethnic Relations, and Freedom of Conscience of the Public Chamber of the Moscow Region,
Candidate of Philosophical Sciences

Preface

Recently, the topic of Sharia has resurfaced in the media—often in a distorted and provocative manner. Unfortunately, the term "Sharia" is increasingly used as a scarecrow, a synonym for something radical, anti-state, and opposed to "civilized" law. Such interpretations not only misrepresent the essence of Islamic teachings but also erode trust in a multinational society where people of different faiths and cultures live and work side by side.

We, the Muslims of Russia, perceive such publications as a challenge not only to ourselves but also to the foundational principles of our country: respect for traditions, interfaith harmony, and every citizen's right to freedom of conscience. Contrary to common stereotypes, Sharia does not oppose the laws of the Russian Federation; rather, in many aspects, it aligns harmoniously with them.

It is time to shed light on the true meaning of concepts that are being exploited for destructive purposes. What is Sharia? Why does it pose no threat but instead fosters responsibility, morality, and a commitment to peace? How do religious norms align with the Russian legal system? These questions deserve thoughtful, well-reasoned answers—not slogans. It is to such answers that I invite the reader, drawing on the provisions of the Social Doctrine of Russian Muslims, the subject of my doctoral dissertation and an official religious position.

What Sharia Really Is

Sharia is not a punitive sword, a parallel system of governance, or a set of medieval harsh punishments, as it is often portrayed by biased interpreters. Literally translated from Arabic, "Sharia" means "the path to the source," "the road to water"—a path followed by those seeking purity, truth, and God.

In reality, Sharia is a holistic system of moral, spiritual, and behavioral guidelines based on what Muslims believe to be God's final message to humanity—the Holy Quran—and the life example of the Prophet Muhammad (peace be upon him), the Sunnah. It encompasses not only what is permitted or forbidden but also how to behave in family life, treat neighbors, help those in need, and act justly and honestly—even in small matters.

It is crucial to emphasize: the vast majority of Muslims in Russia and the world perceive Sharia as a moral and ethical compass, not a criminal or political code. Moreover, religious norms operate exclusively in the personal and voluntary sphere—a Muslim lives by Sharia just as an Orthodox Christian lives by the Gospel, a Jew by Halakha, or a Buddhist by Dharma.

As we state in the Social Doctrine of Russian Muslims, "Sharia in the Russian ummah is understood not as a source of alternative legislation but as a moral foundation guiding the daily life of a believer."

Sharia governs relationships not through coercion and prohibitions but through conscience, spiritual obligations, and inner discipline. It teaches truthfulness, justice, mercy, modesty, respect for parents, charity, and care for others. None of these principles contradict Russian law—on the contrary, they make a citizen a more mature and responsible member of society.

In this sense, it can be said that all traditional religions of Russia live by their own "Sharia"—as a religious path and ethical code. Orthodox Christians, Jews, Buddhists, and Muslims follow their spiritual laws, which provide moral guidance in life. This is not opposition to secular law but the deep foundation of a moral society. As the Quran states:
"To each of you We have ordained a law (Shir‘a) and a way. Had Allah willed, He would have made you one nation, but He tests you through what He has given you. So compete in goodness. To Allah is your return all together, and He will inform you about that over which you differed." (Quran 5:48)

Sharia in the Russian Legal System

One of the most widespread myths is that Sharia contradicts the laws of the Russian Federation. This is fundamentally incorrect and must be debunked—calmly, legally, and with respect for our country’s legal framework.

First, it is important to recall that the Constitution of the Russian Federation explicitly guarantees every person freedom of conscience, freedom of religion, and the right to live according to their religious beliefs (Article 28). These principles are further elaborated in Federal Law No. 125-FZ "On Freedom of Conscience and Religious Associations," which states that every citizen has the right to profess any religion and act in accordance with its precepts—provided this does not violate the law.

Russian Muslims are citizens who deeply love their homeland and its legal order. Our desire to live by Sharia does not contradict Russian legislation in any way. On the contrary, in the vast majority of cases, Sharia norms reinforce a person’s commitment to obeying the laws of their country—as a social contract between its citizens—and to upholding order, honesty, respect for elders, keeping one’s word, and serving society. This is not the antithesis of law but its moral reinforcement.

The Social Doctrine of Russian Muslims notes: "Sharia in the Russian context is in no way opposed to state institutions. On the contrary, it is within the framework of a secular state that Muslims can lead a religiously meaningful life, participate in social processes, and be active and law-abiding citizens."

It is also worth noting that modern legal systems, including Russia’s, are based on universal values, many of which have religious origins. The principles "do not kill," "do not steal," "do not lie" are not only articles of the Criminal Code but also universal Abrahamic—including Sharia—norms. In this sense, religious and secular laws do not oppose each other but share common roots.

Moreover, as demonstrated in recent decades, Muslim organizations in Russia—including under the auspices of the Religious Board of Muslims of the Russian Federation—are active participants in civil society. We cooperate with the state in countering extremism, preserving the traditional family, patriotic education, charity, mediation, the penitentiary system, and more. All of this is the implementation of Sharia—as a path to serving God through constructive work and helping others.

The system of Islamic jurisprudence (fiqh), since its formation in the 8th century, has precisely involved the practical application of Sharia norms to contemporary realities, accounting for temporal and regional specifics. For centuries, Muslim scholars in Russia—including within official religious institutions—have engaged in this work. For example, the Orenburg Mohammedan Spiritual Assembly (OMDS), established in 1788 by decree of Empress Catherine II and operating under the jurisdiction of the Ministry of Internal Affairs, was called mahkama shar‘iyya ("Sharia court") in Arabic and issued theological-legal rulings (fatwas) on how Sharia norms applied within the laws and customs of the Russian Empire. This work was continued by Spiritual Boards of Muslims in the Soviet era. Thus, at the very beginning of the Great Patriotic War in 1941, Mufti Gabdrakhman Rasulev issued an appeal to Muslims, justifying the obligation to defend the Motherland on the basis of Sharia norms.

The Social Doctrine of Islam: Integration, Not Isolation

One of the most significant achievements of the Russian ummah in recent decades has been the adoption of the Social Doctrine of Russian Muslims—a document reflecting a mature understanding of Muslims’ mission in modern society. This doctrine is not a declaration of isolation but, on the contrary, a program of open participation in public life, built on principles of peace, justice, and cooperation.

As stated in the document: "The Islamic religious tradition in Russia sees itself as part of a single national organism. We do not isolate ourselves but strive to contribute to the common good."

The Social Doctrine reflects how Sharia is implemented not apart from society but in service to it: raising responsible citizens, supporting families and marriage, aiding orphans and the needy, combating social isolation, preserving historical memory, respecting veterans, and countering radicalism and violence.

For us Muslims, Sharia is responsibility: to God, to parents, to society, and to the state. It is not a tool of domination but a path of serving God and people. Not a weapon but conscience. We understand our faith as a foundation for good deeds, peaceful coexistence, and constructive work.

In this sense, our Social Doctrine resonates with similar programmatic documents of other traditional religions in Russia—such as the Bases of the Social Concept of the Russian Orthodox Church or the Concept of Social Activity of the Federation of Jewish Communities of Russia. These texts all convey the same message: religion is not a source of discord but a foundation of morality and solidarity.

In modern Russia, Islam is meant to be a resource for moral and civic renewal. This is why we speak of Sharia as an inner compass guiding a person toward good—not as a parallel legal system. We do not create a "world within a world." We are part of a single country—with its laws and traditions. And our Sharia—our path to God—leads us to the same ideals as other traditional religions: honesty, respect, peaceful labor, and neighborliness.

On Behalf of Russian Muslims: For Law, Peace, and Morality

The Muslims of Russia are millions of native residents who, for centuries, have lived, worked, raised children, defended the Motherland, served in healthcare and education, saved lives, built roads, and contributed to the prosperity of our shared home. We are part of a single people, with a shared destiny and shared responsibility.

When someone claims that Muslims want to live "by different laws" or "create a separate world," this is not only a lie—it is an insult to the dignity of millions of upstanding citizens. We do not divide society into "us" and "them." We are Russians. We honor the Law. And we live by a faith that teaches us to be hardworking, restrained, patient, and beneficial to others.

A Muslim who sincerely follows their religion is someone who adheres to Sharia norms while deeply respecting civil duties. As the Holy Quran states:
"O you who believe! Stand firmly for justice, even if it be against yourselves, your parents, or your kin. Whether rich or poor, Allah is closer to both. So do not follow desires, lest you swerve from justice. If you distort or neglect it, Allah is fully aware of what you do." (Quran 4:135)
This principle of justice is shared by all who sincerely wish good for their country.

We have repeatedly stated: the Russian Muslim clergy is open to dialogue, clarification, and education. We understand the fears and prejudices stemming from a lack of information. But we ask: do not label. Do not pit faith against law. Do not engage in dangerous narratives where "Sharia" is synonymous with threat and "adherence to Islam" is grounds for suspicion.

In a time when society faces growing moral erosion and attempts to devalue family and spiritual foundations, traditional religions—Islam, Christianity, Judaism, and Buddhism—become a support for millions. Their voices should be heard as voices of conscience, not subjected to attacks.

Conclusion: Faith and Law Are Not Enemies

Our country stands on a solid moral and legal foundation. The Russian Constitution protects freedom of conscience and guarantees every citizen the right to follow their faith and live according to their convictions. These are not abstract principles but the real basis of social peace and harmony.

Sharia in the lives of Russian Muslims is not a threat or a challenge but a form of inner moral responsibility. It is a path by which a person draws closer to God through an honest and beneficial life among people. And this path does not oppose state laws—it strengthens them with moral roots.

Russia’s religious traditions are not competitors or opponents of the state. They are partners—in shaping individuals, preserving families, serving society, and upholding moral foundations.

In a world facing an identity crisis, where global culture often blurs the lines between good and evil, justice and arbitrariness, believers are those who preserve the moral compass. They are those who can say: "Yes, I live by the law. But I also live by conscience. And my conscience is nourished by faith."

This is why we—the Muslims of Russia—declare:
Sharia is not the enemy of law. Sharia is its moral ally.
And a Muslim is not an "alien" link in society but a full-fledged, conscientious, beneficial, and loyal citizen of their Fatherland.