Who is a neophyte: definition of neophyte in Orthodoxy, words of the holy fathers

Anyone who is interested in religious and spiritual literature and prefers films on similar topics may come across the word “neophyte”.

Who a neophyte is and what the syndrome of the same name means will be discussed in this article.

Who is a neophyte

Let's take a closer look at where this word comes from and what this concept means.

Origin of the word

The word "neophyte" is of Greek origin (neophitos). Means neo - new and phitos - plant, planting, sprout. That is: a new plant or recently planted. The term has a direct connection with the ancient mysteries, closed mystical communities and orders, and religious denominations. In this plane, he expresses the concept of “convert”, an adherent of some ideology or spiritual movement.

Today this word denotes all those who have recently joined any religious denomination, but throughout the eras accessible to study, the meaning of this word was not so clear.

Meaning of the concept

Let's take a closer look at the meaning of the term.

Other definitions in different periods of history:

• initiates into ancient secret societies, as well as candidates and those preparing for initiation (the cult of the Eleusinian Mysteries, according to legend, founded by the goddess Demeter in honor of the meeting with her daughter Persephone);
• in the Roman Empire, this was the name given to early Christians who converted to Christianity and wore white clothes between Easter and the first Sunday after it;
• those who took monastic vows in medieval and modern monastic orders and congregations;
• a student who was being prepared to replace his hierophant predecessors.

In addition, this word also denotes a beginner in any field of activity. In botany, it refers to plants that are colonizing a new growing area.

Forms and cases, declension of the name Neophyte

The origin of a name affects its declensions and case formations. Often names of foreign origin have complex declension rules. The table below lists all cases and declinations of the name Neophyte.

History of neophyte

It is quite extended in time. Each era has endowed this concept with something of its own.

Appearance and distribution

The history of this phenomenon goes back more than one thousand years. The mystery of the goddess Demeter mentioned above in Eleusis, the closed mystical communities of the ancient Greek Orphics, Hermes Trismegistus and the school of Pythagoras offered their neophytes a series of initiation steps, which involved passing tests to achieve esoteric knowledge and special states of consciousness through awareness of the temporality of existence and the acquisition of high morality in the name of liberation from the transitory material nature.

I would especially like to highlight the Pythagorean school, founded by Pythagoras in the Italian city of Crotone in the sixth century BC, in which a very careful selection of students took place, in which there was an internal and external side.

The external one involved tough exams:

• abstinence from food;
• holding your breath underwater;
• eighty kilometer run.

The internal side of the exams was to discover certain character traits and qualities in the candidate, such as:

• honesty;
• righteousness;
• love for the world around us.

If the subject passed the exams successfully, he was allowed to undergo further tests, which lasted for the next five years.

During all these years the convert was not to speak (for verbosity breeds lies), was to bathe in boiling water, be tested by fire and hot iron, pass tests of compassion and virtue, and show fortitude in regard to sexual desires.

Spiritual conversion gained further distribution in Christianity. This phenomenon was expressed in the introduction to faith of a newcomer who did not understand anything about faith. He was cared for like a little child, preparing him for a true Christian life.

Starting from the early Christian communities through the Middle Ages to the present day, where at a new stage of life the convert gradually entered into a new image, he changed his usual worldly lifestyle to a new one, which consisted of changing his environment, behavior, manner of dressing, or monastic tonsure, preparation take the path of the Lord's service.

Current situation

This concept in modern Christianity, just as before, characterizes the introduction of newcomers to church life. But there is an allowance for the multiplicity of modern religious denominations, correlated with the unit area of ​​the space in which they exist, as well as for the greater number and variety of temptations that stand between God and people.

This is a special period of first spiritual love, spiritual joys, but at the same time, also pitfalls. In this, as in any other phenomenon of life, the human factor takes place. In other words, everyone comes to faith with a set of individual acquired qualities and character traits, with personal motives formed by a previous way of life. And yet, there is something common in it for every convert.

These are the qualities:

• being in a state of euphoria rather than faith;
• exaggeration of one's own strengths;
• maximalism;
• the desire to save everyone;
• intolerance towards other spiritual positions and views;
• a strict attitude towards oneself, bordering on a fanatical desire to adopt the lifestyle of Christian ascetics and holy fathers.

If you try to start a conversation with a young convert in any Christian denomination on religious topics, you can see a militant, sometimes even aggressive position in relation to other spiritual movements, which are very different in their methods of following God from the views that the newcomer so zealously defends. He sincerely and naively believes in his absolute rightness, ready to teach and denounce, although he himself is still at the age of spiritual infancy.

What leads to neophyte

This concept in itself signifies the entry of the uninitiated into a new spiritual environment. At this time, the new convert is given an advance sense of the special grace of the Holy Spirit. It does not require any special effort or expense to obtain it. The newcomer is inspired by love, because at this moment the Lord is really nearby, and he is teaching his child the first meaningful steps in spiritual life.

His faith is still weak, because it is strengthened by time and trials. He has little life and spiritual experience, and therefore he is accompanied by mistakes that he hardly admits. So the Lord leads him by the hand, generously bestowing grace.

This is a natural process of introducing a newcomer to a different system of views and values, very different from the worldly ones. This is human nature, the property of youthful immaturity with its inherent mistakes, which give this state of entry a negative connotation. But he who does not make mistakes does not seek.

Incorrect self-identification

Correct self-identification is one of the most important tasks for an individual, especially for one who is in the process of searching and making a conscious choice.

The communicant and the convert are characterized by inflections in one direction or the other. The newcomer is prone to radical approaches in comparing his lifestyle with that led by the ascetics of the church, holy fathers and other spiritual authorities. He tries to be like them, lacking spiritual wisdom and life experience.

Trying to be like the ascetic ascetics and saints who suppressed the physical nature in the name of spiritual grace, the beginner can demonstrably blaspheme and expose himself to many sins, while considering himself better than others, internally proud of his imaginary righteousness. And although this is not yet pharisaism, it is already very similar to it.

It is natural to search for yourself. The convert has discovered a new world and wants to share this wonderful discovery with others who, in his opinion, are still dormant. Unfortunately, the external forms of his spirituality do not yet correspond to his internal state.

Exaggerating one's own strengths

Exaggerating one’s strengths, or “jealousy beyond reason,” is another typical mistake of those taking their first spiritual steps. It stems from incorrect self-esteem, as a result of which spiritual maximalism can manifest itself with particular force.

Its manifestation is possible in any area of ​​spiritual life:

• if you pray, then to the point of exhaustion;
• if you fast - according to the strictest rules;
• if you suffer, to the fullest;
• if you save, the whole world at once.

Only an experienced spiritual mentor or circumstances created by the Supreme Providence and messages addressed to the soul of a beginner, if he has sufficient sensitivity to such phenomena, can guard against mistakes and prevent rash actions of this period.

Judgment of people around you

This is the most common sinful mistake beginners make. Beginners, with their inherent maximalism, become demanding not only of themselves, but also of the people around them. They are very attentive to their surroundings, especially their neighbors, and instantly notice flaws and shortcomings in people.

For them, there is only white and black with a complete absence of halftones. A characteristic feature of their attitude towards people outside the church is arrogance. They have a short memory of their recent past, in which they were the same, or maybe worse.

They are no longer able to understand that God is “everything in everything”, that the multiplicity of forms, including ideas, make this world not monotonous and monotonous, but colorful and rich, allowing everyone to go through a wide variety of experiences in order to settle on what something of yours.

They are still faced with internal crises associated with the contradiction between external and internal. There may even be disappointment in the inviolability of the doctrines they defend, but that will happen later—in five, or maybe ten, years. In the meantime, they see themselves no less than the punishing sword of the Most High justice.

Missionary maximalism

This is one of the saddest and no less common mistakes of beginners who cannot simply pray quietly, much less sit with their hands folded.

The convert has made an amazing discovery for himself and wants to share it with as many people as possible, because in his opinion: it is immoral, unworthy and even criminal to hide from them the truth that was revealed to him for some merit. He is ready to talk about his spiritual discoveries, about God - where it is appropriate and not so, and sometimes even with aggressive obsession, because the very concept of appropriateness for a beginner can be too vague.

A very inexperienced preacher tries to save everyone around him, not realizing that he needs to start with himself. For, as St. Seraphim of Sarov said: “Save yourself, and thousands around you will be saved.”

As a result of such missionary activity of a spiritually enlightened person (in his own opinion), people may form a very negative opinion about the movement to which the newcomer is joining. Relatives and friends of the frantic champion of truth are forced to stoically withstand the sermons and antics of the newly minted preacher. The price for such exorbitant efforts can result in the loss of acquaintances and friends for the “ascetic,” with whom it will be very difficult, and sometimes impossible, to restore connections with them.

Search for new feelings

This error is common not only to aspiring young male converts, but also to female neophytes. Beginners are looking for sublime sensations, deep feelings and experiences, and are ready to see a miracle or sign at every step. They are waiting for signs from above in the form of answers to the questions that concern them.

In Orthodoxy this is called “falling into spiritual delusion.”

People who are inclined to constantly search for signs and miracles, encountering any confirmation of God’s sign directed towards them personally, can believe in their chosenness and become proud. But life itself is a miracle, and the true feat is to worthily carry on your shoulders the burden of the trials that it sends, so that you can resist it and be grateful to it for its wise lessons.

You can avoid the mistake of feeling that you are chosen through humility and a critical approach to yourself, for it was not for nothing that the holy fathers said that the one who could see his sins is higher than the one who could see the angels.

From this video you can learn about the main problems among new believers.

Neophyte syndrome

Neophyteism in Orthodoxy is a kind of illness for newcomers, which is called “neophyte syndrome.”

What is

This syndrome is characterized by excessive zeal, excessive impulsiveness, observed in converts. For the most part, these are people who go to extremes, have a very superficial understanding of personal responsibility and consider themselves relying on the will of God.

Such a super-hot newcomer, due to a lack of life experience, wisdom and flexibility of consciousness, stigmatizes right and left those who think differently, and accuses his neighbors, warmer brothers in faith, almost of apostasy. Such overly enthusiastic Christians are capable of causing serious harm, primarily to themselves.

These young, fragile sprouts with an unrooted root system often pretend to be a huge oak tree with the wisdom of centuries. As a result, any more or less strong wind bends them towards the ground, and under the pressure of a serious element, they leave the place of their original landing and wander, like tumbleweeds, to other, in their opinion, more fertile lands.

What causes

There is an initial positive aspect to this phenomenon, for in his desire to know God, the newcomer acts by resorting to the help of the church. And it’s good if help comes from an experienced spiritual mentor.

A young Christian develops:

• ardent faith;
• the desire to do good;
• maximalism characteristic of age;
• zeal for faith.

But these positive qualities are still infantile in him, needing comprehension and development, requiring adjustment and cultivation. And it is good if this work is a joint creation of the neophyte and his confessor. Otherwise, you may get “stuck” at the age of spiritual infancy with childish ambitions with all the ensuing consequences.

Deep down, this syndrome of Orthodox neophyte originates in the extraordinary socio-political situation that our country is experiencing and has a direct connection with the past.

The seventy-year spiritual vacuum of atheism was filled with excessive religiosity, where the emphasis was placed not on the quality of parish visitors, but on quantity, with the further popularization and imposition by church hierarchs of the cult of Orthodoxy with a hint of commercialization. This led to distortions and departure from the purity of the Orthodox faith. The religion of icons and church stalls, walking around the world with an outstretched hand, tried to replace the faith of pure depth and on the whole failed.

Young Christians, fed up with their first spiritual love, begin to see gaps and defects in the church environment. As a result, with their characteristic zeal, they create Orthodox clubs outside the church, filling them with their fragile understanding of Christian truth, weakening the already shaky pillars of the Russian Orthodox Church.

Another phenomenon can arise from this syndrome - proselytism, when someone, having lost faith in previous spiritual values, changes his faith and switches to another confession, sometimes starting to fight with former co-religionists.

Danger of the syndrome

This spiritual illness is fraught with dangers large and small, hidden and public.

Here are some of them:

• lack of humility, which prevents you from soberly discerning the reality of the current moment;
• intolerance of other people’s opinions and imposition of one’s own, which repels not only strangers, but also close people;
• a state of chronic conflict with society;
• failure to stand the test of time, falling under the influence of leaders of near-religious communities.

There are many examples where young people, succumbing to the influence of leaders of new Christian movements and sects, were deprived of material values, means of livelihood, and destroyed their families.

Another sad example of those under influence are Muslim converts, sometimes from among the Russian population, who took part in high-profile terrorist attacks. They are very valuable material for extremists of all stripes, since they do not particularly stand out among the civilian population, but at the same time they possess the qualities necessary for a terrorist, such as determination, aggressiveness, and fanaticism.

In order to effectively counteract the development and progression of this syndrome, it is necessary first of all to recognize the presence of serious shortcomings in the church structure and work on it.

Work with youth should be carried out without socio-political pressures. Her attention must be attracted by a consistent, non-aggressive story about the Church without the desire to oppose anything or condemn other views and positions. After all, the subconscious and soul perceive information not through words, but through reading the inner conviction of the narrator.

“Islam: psychological stability - the basis of personal and social well-being” held in Moscow at the end of September, a platform was opened for the first time for professional discussion of the problems of neophyte Muslims in Russia. This step became a natural continuation of the work that has been actively carried out locally for several years by specialists of various profiles: psychologists, Islamic scholars, journalists, imams.

Those gathered talked about what problems neophytes face, why it is dangerous to leave these problems unattended, and how to integrate “newcomers” into Russian society painlessly and most effectively. The main result of this meeting was a proposal to organize work with neophytes on a systematic basis - the opening of special support centers and psychological assistance.

Definition of concepts

Neophyte (from ancient Greek “recently planted”) is a new adherent (convert) of some religion, teaching, social movement, a novice in any business. Wikipedia.

Today, in the Muslim community and in various academic circles, it is generally accepted that an Islamic neophyte is certainly a representative of the Slavic people, the same “Russian Muslim” that everyone hears. However, they accept Islam, that is, they come to understand and recognize themselves as believers in the One God - Allah and recognize the prophetic mission of Muhammad, peace and blessings of the Almighty be upon him, people of different nationalities and views in various regions of the world.

Among these “newcomers to Islam” are not only “former Orthodox Christians,” as is commonly believed in Russia. There are former Buddhists, and former atheists, and even Satanists, as well as many of those same “ethnic Muslims” who, although born and raised surrounded by the same “ethnic Muslims”, have only now come to understand the true Islamic values ​​and fundamentals of doctrine .

Empirical research and experience of the last decade tell us that the highest percentage of those who have turned to Islam is demonstrated by the group of young men and women aged 17 to 25 years. The main motivating motive for accepting Islam among girls for many years has been marriage, a love affair with a Muslim man, and for young people - the influence of peers or an authoritative adult, as well as personal intellectual search.

All this data, as a rule, is well known, is quite amenable to synthesis and analysis, and is publicly available information. It is much more difficult to determine what the future path of a newly converted Muslim is, what challenges he faces, and how he overcomes the difficulties that arise. Understanding these processes largely determines how to build a system of support for neophytes, using Muslim and public resources.

External problems

Among the complex of problems that a neophyte Muslim faces in our country, one can distinguish a group of external (informational, organizational, economic) and internal (communicative, psychological) problems.

Speaking about problems of an information nature, one should, first of all, keep in mind the disorientation of the “newcomer” in the available sources, his inability to process the entire array of contradictory information on Islamic topics. The inability to highlight the main thing and, roughly speaking, to distinguish lies from truth, leads to the fact that the neophyte, feeling confused and helpless sometimes in the most basic matters, feels the need for authoritative guidance, becoming “easy prey” for those who use religion for their own selfish gain. purposes.

The newcomer’s lack of awareness, combined with his lack of religious experience and the zeal characteristic of all young neophytes, often leads him to conflict situations when he begins to defend a position formed on the basis of one or two “fatwas” accidentally snatched from the Internet. This behavior contributes to the formation of a kind of “communication subculture” in the Islamic community: throwing bad translations and quotes at each other as “arguments” and absolutely ignoring the practice of one’s own reflections, the practice of comparing what was said with reality and analyzing opposing opinions.

Such information gaps, inconsistency of facts and opinions, the destructive influence of low-quality or deliberately harmful content is a problem for the entire Russian ummah today, which should be solved by journalists, bloggers, translators and teachers together, creating and maintaining a unified information field in active working order, receiving feedback and effectively processing consumer requests.

Organizational mean the lack of a developed Muslim infrastructure, especially in the regions, the disorganization of the local Muslim community and often the inability of this community to provide a newcomer with a sufficient level of comfort at joint events. Excessive attention to a neophyte on the part of “experienced” co-religionists can both attract a person to the community and push him away from it.

A beginner may have difficulty going to the mosque, purchasing halal meat, or finding suitable clothing. In this regard, the emergence today of electronic services that make it easy to find the nearest Muslim community or halal cafe, of course, makes life easier for any Muslim, regardless of his “experience” in Islam.

Speaking about economic problems, it should be borne in mind that the low standard of living throughout the country gives a similar picture among Muslims. However, the neophyte often encounters additional negative factors. These include, in particular, the lack of financial support from relatives as a consequence of the neophyte’s conflict with parents and other family members on the basis of religion.

A girl who puts on a hijab may lose her job, and in the future she will face serious problems in finding a job if she never learns to adequately position herself in modern society. Young people are in a hurry to start a family without paying due attention to issues of financial security - this is the result of the influence of “neophyte maximalism” and dogmas taken out of context on the psyche and consciousness of the Muslim.

Charitable foundations working with the most vulnerable categories of the population today are not able to process the entire array of data on Muslims in need, and the self-organization of Muslim communities in helping fellow believers is still at the initial stage and, with rare exceptions, is built intuitively.

Internal problems

The most common communication problem that Muslim converts experience is communication . This happens because the usual communication scenarios are collapsing: the circle of friends is limited, the algorithm for interaction with the opposite sex is changing, psychological barriers and even phobias arise, which are mistakenly taken for “growing iman”.

Under the accumulation of artificial prohibitions that arise due to an incorrect understanding of certain requirements of the new religion, some “newcomers” find themselves in complete isolation from public life, perceiving such isolation as the only correct way to interact with the surrounding “kafir” society.

Following the irrational advice of fellow believers, neophytes often hastily enter into marriage, in which they risk consolidating and increasing their own maladjustment. The inability to defend one’s own boundaries, which have not yet been defined, the inability to present adequate demands to the partner established by Sharia, can ultimately lead to family breakdown, disappointment and depression, and growing self-doubt.

In general, communication problems directly resonate with the psychological problems that arise at the initial stage in almost every person who comes to a new environment. This is a lack of self-confidence, an inability to make decisions, often a feeling of loneliness, one’s “irrelevance,” rejection, and alienation.

When adopting the Islamic worldview, people brought up in the spirit of “European values” intensify gender contradictions: the roles of women and men, value guidelines and questions of the purpose of the sexes are reconsidered. The inconsistency of the “past self” with new religious ideals gives rise to problems with self-esteem and provokes an increase in feelings of guilt and shame.

The neophyte develops behavioral reactions that were previously unusual for him, the comprehension of which requires time and resources. The limitation or absence of such internal resources leads to the fact that a person literally “gets fixated” on the dogmatic side of religion, trying to “hide” behind rigid and simple formulations.

Pressure on the neophyte

Unfortunately, all these problems can be aggravated by the constant and increasing pressure that society puts on the modern Muslim neophyte. First of all, this is pressure from relatives and friends who do not accept his religious choice: there are cases when young men and women who converted to Islam are subjected to insults, bullying, threats, beatings, and are deprived of their housing and livelihood.

Colleagues at work, including dismissal or reporting to the police, and teachers and classmates at a university can show an inappropriate reaction to their friend’s “Muslimism.” An unfavorable atmosphere around the phenomenon of “neophyte” is created by the federal and local media, and law enforcement agencies are showing increased interest in the “newcomer to Islam.” Let us add to this the not always friendly attitude on the part of even the brothers and sisters in faith - and the conclusion about natural self-isolation from such a society suggests itself.

It should be noted that the adaptation of a new Muslim occurs less painfully, and sometimes almost imperceptibly, precisely in those communities where the acceptance and support of the neophyte is especially pronounced and pressure is minimized. These are regions of Russia such as the Chechen Republic, Ingushetia, and Dagestan. In this regard, the desire of some converts to leave their region of residence and move to republics or countries with a more comfortable “Muslim climate” seems logical and justified.

Unfavorable Scenarios

Depending on what personal qualities a person who has come to Islam has, his reaction to the pressure applied differs. Someone is able to overcome this stage on their own, applying and processing life experience, rethinking their own patterns of behavior. Someone finds powerful support in their environment: in their spouse’s family, in Muslim society.

In cases where the initial euphoria that accompanies the moment of religious choice is replaced by stress, inevitable due to a lack of internal resources, lack of outside help and growing external pressure, further adverse consequences of such stress, as a rule, develop according to three scenarios.

In one case, the neophyte increasingly feels his powerlessness in the face of the difficulties that have arisen: he becomes indifferent to what is happening or takes pressure “for granted,” denies obvious personal problems, begins to look for “easier” ways to live his condition and, as a result, gradually abandons perfect choice.

Thus, women take off their hijab, men stop visiting the mosque, and the sense of responsibility for fulfilling religious instructions decreases. Ultimately, such a neophyte may “leave Islam” altogether, taking with him a heap of unresolved problems and internal contradictions, his negative experience. To find temporary balance, he continues his spiritual quest and often again becomes a neophyte of another religion, sect or other community.

The next method of overcoming the so-called “stage of transition” - from euphoria to a conscious stay in Islam and in society - is voluntary “recluse”, building a stable barrier between the neophyte and society. This natural defense mechanism develops into a real fortress where the neophyte lives reality, guided by various theories about the need to protect himself from the people around him in order to preserve the “purity” of his religion.

A long stay in a state of “reclusion” makes a Muslim withdrawn, socialization skills are lost, anxiety increases, and the feeling of hopelessness grows. The neophyte “falls” into depression, often mistaking it for the natural state of a believer who is forced “in this mortal world” and will soon unite with his Lord. This condition, without proper intervention, can sooner or later lead to various mental disorders.

Finally, the neophyte’s excessively high level of resistance to the pressure that society puts on him, his persistent resentment towards others for their rejection and inattention, his fierce desire to sacrifice himself, become a “hero” and bring his spiritual ideals to life, can lead to the radicalization of his views.

An “authoritative Muslim” who immediately appears on the horizon, be it an unknown sheikh from the Internet or a local “preacher” recommended by his brothers, leads the “newcomer” away from the concept of a fair struggle for social equality, from human rights initiatives and noble enthusiasm towards declaring war on “all infidels.” . And this is the most difficult and dangerous scenario.

Organization of assistance

In a situation where a neophyte understands that he needs the support of fellow believers, he uses the resources that are already available in the Muslim community today. First of all, this, alas, is not a mosque or a jamaat in his city, but a community on social networks, where he can, as it seems to him, safely and anonymously seek advice in a difficult situation, find friends, and share his state of mind.

As we know, in response he risks receiving a portion of indignation, insults, being misinformed in matters of Islamic norms and requirements, encountering provocateurs, ignorant people, aggressive attacks against him and many other negative phenomena.

At the same time, even one well-written message from a professional psychologist or psychotherapist who is loyal to dialogue can produce a beneficial effect, bring a person out of a temporary state of helplessness and motivate him to turn to specialists. Therefore, the active participation of representatives of the professional community in the virtual life of the ummah is one of the most effective methods of preventing the adverse effects of stress among neophyte Muslims.

When neophytes, due to the inaccessibility of online communities or on the advice of Muslim friends, turn to the jamaat - the Muslim community of their city, or to the imams in the mosque, they again risk encountering the indifference and indifference of their brothers and sisters to their problems. To some, these problems may seem “far-fetched”, “exaggerated”, “unimportant”; the newcomer may be condemned for his “weakness”, “selfishness”, called for better observance of his religious duties, accused of ignorance, laziness, “sins of the past” , for which punishment follows.

Imams of mosques who receive citizens do not always have sufficient competence in matters of psychology and, in fact, cannot combine many functions at once, from a business executive and a “public relations specialist” to a personal consultant to each applicant. In some mosques, the flow of requests from the population is so great, mainly on domestic and family issues, that there is simply no time to “consolate” young people in spiritual or psychological crisis.

But until Muslim communities and mosques take responsibility for the psychological comfort of the “newcomers,” there remains a possibility that the “newcomer” will go to an “alternative” community, to an underground mosque, to people who will gladly accept him and lead him in a completely different direction. And it is the professional community of psychologists, psychotherapists, imams, journalists and teachers who today must offer Muslim communities and local mosques clear algorithms for providing such support, down to step-by-step instructions.

How to build communication with a person who is in a difficult life situation, who has come under pressure from society? Where should a neophyte be sent to receive competent advice, to participate in a group training or to an individual session with a psychologist? Where can a neophyte get the necessary skills to feel confident and not make mistakes?

The presence of special centers where they would provide such support and assistance would, of course, significantly simplify the task, but for this it is necessary, at a minimum, to regularly increase the level of trust of Muslims in specialists in the field of psychology - as we know, today the field of Islamic psychology in Russia needs in a powerful impetus for development.

We will have to convince the Ummah of the need for systematic work with converts, prove to Muslim, youth, public organizations, scientific and research institutes, the journalistic community and all caring people the effectiveness of such work, attract existing personnel into the system and train new ones. And this is not a task for one decade.