1. The Concept of Wahhabism in Modern Islam

  The concept of Wahhabism came from the name of the creator of this religious teaching, Salafi Abd-al-Wahhab. It is reliably known that the grandfather of the founder of Wahhabism, Mohammed ibn Abd-al-Wahhab, Shalman Karkushi, was a Jew, moreover, a secret Jew - the so-called "denme". Denme are Ottoman crypto-Jews, posing as true Muslims in the 18th century. In 1703, Shalman Karkushi was exiled by the Ottoman authorities first to Egypt and then to city Nejd (Saudi Arabia) for heresy and secret communication with the Jews, where he successfully continued his subversive activities on the ideological front.

   This subversive extremist work was continued by Shalmon's grandson Karkushi  Abd-al-Wahhab, who was recruited by British intelligence MI-5 in 1728. The new British Secret Service agent  Abd-al-Wahhab got a very difficult task: to split the Muslim Ummah between Sunnis and Shiites. This is the old Jewish principle of the Talmud: «divide and conquer». Abd-al-Wahhab, commissioned by the British secret service, wrote his famous Book of Monotheism (Kitab ad-Tawhid). This book is currently banned in Russia. In the book, Abd-al-Wahhab distorts the texts of the Koran and the hadith of the Prophet Mohammad. Unfortunately, the Book of Monotheism is the main book for Muslims in Saudi Arabia today.

    The basic principles of Wahhabism differed from the classical model of Islam in their rigidity and uncompromising attitude. At the center of the Wahhabi doctrine lay the principle of strict monotheism, even the fundamental pillar of Islam - "There is no God but Allah, and Muhammad is the Prophet of Allah" was interpreted in such a way that only Allah should be worshiped, but not Muhammad. The consequence of this provision was a ban on visiting the holy places of Islam - the graves of Muhammad and his associates. This was explained by the fact that this practice leads to the deification of the prophet and, accordingly, is a step towards polytheism.

Al-Wahhab was uncompromisingly disposed in matters of innovations that go beyond the Quran and Sunnah, these sources were considered the highest degree of knowledge, and going beyond them was an unacceptable sin. The "gates" for the interpretation of the Koran and Sunnah, according to the Wahhabis, have been closed since the Hanbalist school of Muslim Orthodox thought took shape. The principle of "takfir" (disbelief), which occupies a special place in Wahhabi ideology, assumed the possibility of declaring Muslims infidels who do not share the Wahhabi vision of religion (50, p. 217).

For the Wahhabis, such hypocrites were many times worse than the Jews and Christians, since, unlike the latter, they hid their alien face for piety. Taking into account the danger of these members of society for the Muslim community, it was considered necessary to expose and execute them. The duty of true believers was proclaimed the conduct of jihad against the pagans, which included all Muslims who did not share Wahhabist attitudes.

The rigid formulation of the basic principles of the doctrine and their brutal implementation in practice played a certain positive role, since they were able to ensure the unity of society, thereby making their contribution to the formation of the Saudi state. However, after the task of restoring Islam in Arabia and creating a state was successfully accomplished, the ideology of Wahhabism underwent a certain evolution towards softening and subsequently moved closer to normative Islam.

Saudi Arabia's claim to a leading role in the Muslim world, the country's involvement in the world economy, the need to build relationships with other states determined a rearrangement of priorities. Thus, the ideology of Saudi Arabia is currently a much milder analogue of classical Wahhabism (1, p. 225).

In the official documents of the Kingdom, in the statements of senior officials, nowhere is Wahhabism mentioned as an official religious doctrine. The Wahhabist movement is usually spoken of in a historical context or when considering purely religious issues. Most often, the word Wahhabism is used to denote religious and political extremism correlated with Islam, the official ideology of the Kingdom of Saudi Arabia. Wahhabis mean either the carriers of the ideas that make up the teachings of Abd-al-Wahhab, or members of the groupings who are guided by this teaching.

Everything that has anything to do with this teaching is characterized as Wahhabism, although the Wahhabis themselves strive not to call the religious teachings of Ibn Abd-al-Wahhab, or the modern official doctrine of the Kingdom of Saudi Arabia, or the ideology of movements and groups that accept and spreading Wahhabi ideas and implementing Wahhabi attitudes in the world (including in Russia).

The most important reason for the unwillingness of the Wahhabis to be called Wahhabis is that then the accusations put forward by Muslims against the Wahhabis will be implicitly recognized - that the Wahhabis are heretics within the framework of Islam, that is, people who follow a special religious teaching developed by a specific person (Muhammad ibn-Abd-al-Wahhab) in a specific period of time (XVIII century) and did not exist before in this form and with such content. The Arabic word heresy (bidah) comes from badaa, i.e. "To introduce new", and means a blamed, rejected innovation (1, p. 69).

  The fact that such accusations against the Wahhabis on the part of Muslims have been accompanying them from the moment the movement arose can be seen from the preface to the aforementioned Book of Monotheism by Ibn Abd al-Wahhab. Therefore, the Wahhabis do not call themselves Wahhabis and call themselves either simply Muslims (muslimun), or monotheists (muvahhidun), or Salafis - "followers of beneficent ancestors" (Salafiyyun).

   The foundation of Wahhabism is the doctrine of jihad - the Holy War against the infidels. The main way to fight is to kill the infidels. The main sanction for all "infidels" is the deprivation of their lives. So, if a person does not follow Sharia, as the Wahhabis understand this, then he is "unfaithful". And according to the Wahhabis, "the Almighty said:" The one who allowed such a thing is the unbeliever who should be killed "if he does not return to the Law of Allah and His Messenger."

The killing of the "infidels" should, according to the Wahhabis, be carried out in a systematic and orderly manner - in the form of a jihad against the "infidels." Jihad as an armed struggle is, in the opinion of the Wahhabis, a condition for the dissemination of their teachings. Jihad is directed against "infidels", "polytheists" and "hypocrites".

Wahhabis indicate different types of jihad. For example, "Jihad is of four types:

1. Jihad against Shaitan;

2. Jihad against the soul;

3. Jihad against the infidels;

4. Jihad against the “hypocrites” (2, p. 23).

However, in the Wahhabi literature distributed in Russian, there are no details about "jihad against the shaitan" or "jihad against the soul." All Wahhabite postulates of jihad relate to jihad against "infidels", "polytheists" and "hypocrites", that is, those whom the Wahhabis declare as such (3, p. 12).

Jihad is defined as “an armed struggle from the standpoint of Islam.” The goals of jihad as an armed struggle are as follows (the sequence of points differs in different Wahhabist publications):

- firstly, an armed struggle against all who hinder the spread of the Wahhabi doctrine and its monopoly domination. Armed struggle for the sake of the word of Allah above all else, and the whole religion was entirely devoted to Allah. The elimination of any obstacles that hinder the spread of the call to Allah. Protecting religious dogmas and Islamic Akidah from any dangers that threaten them.

- secondly, the purpose of the Wahhabi jihad as an armed struggle is to fight all "infidels", "polytheists" and "hypocrites" (4, p. 41).

Fight against paganism and pagans, since Allah absolutely does not allow anyone else to be attached to Himself. Armed struggle against hypocrites. True, the "infidels" can be saved from murder if they accept Islam or recognize the power of the Wahhabis. The leader of the Muslims, having met the atheists, calls on them to convert to Islam. If they refuse, then they should be paid a poll tax, otherwise - an armed struggle.

But, reasoningly, and this will not save them from murder. After all, these people can at any moment be accused by the Wahhabis of being "hypocrites" (5. P.81).

Thirdly, jihad as an armed struggle is waged to protect Muslims and their native land.

At the same time, there is one very important nuance - to defend Islam by armed means, the Wahhabis call on Muslims and their native land in the event of a potential enemy, that is, one whose intentions can be regarded as hostile by them. Peace in the Wahhabi interpretation is the abstinence required by circumstances from obligatory jihad as an armed struggle.

The conduct of Jihad depends on the extent to which it is possible. And this is how the Meccan verses (earlier verses of the Qur'an), which speak of peace, forgiveness while Muslims are still weak, and the Median verses (later), which mandate to fight and participate in hostilities when Muslims are will gain strength (6. p. 62).

   Summarizing what has been said, I conclude: Wahhabism (Salafi) is the right-wing radical wing of the Sunnis. The teachings of the Wahhabis are the state religion of Saudi Arabia. The Taliban movement in Afghanistan also uses the teachings of al -Wahhab as an ideological basis.

  

2. Psychological  Profile  and its Place in Modern Criminology

   The method of constructing a "psychological profile of a criminal" has long been widely recognized both in forensic science and in the search business. The psychological profile (portrait) of a criminal, as a rule, is used to describe the features and specific details of the criminal's actions, based on the analysis of objects of the material world and the basic laws of psychology, which allows us to call it one of the methods of psychodiagnostics of the scene. In addition, we believe that this method can be considered as one of the options for forensic forecasting. [10]

For the first time, US criminologists started talking about the possibility of diagnosing the scene with the help of a psychological portrait of a criminal. The studies carried out by them have shown that it is possible to draw conclusions about the lifestyle, criminal characteristics and place of permanent residence of the so-called. A “serial criminal” based on data showing where, when and how the crimes were committed by him . [7]

The experience of everyday practice of the FBI employees gradually formed the concept of the so-called internal logic of crime. Its principles can be illustrated. For example, the assumption that a well-designed and organized crime is committed by a person who, in general, tends to carefully plan and shape his life.

One of the main hypotheses in creating a psychological portrait of a criminal is the assumption that the way the criminal commits the first crime will have some similarity with the way he commits other crimes. The second hypothesis is the assumption about the predetermination of the distance between the house of the criminal and the place where he committed the crime. The third is the hypothesis about the specificity of crimes. [8]

If there is a possibility that, when committing a particular type of crime, the offender exhibits a certain sequence of actions, then the question arises about his “professionalism”. It is important here that, as expected, criminals have a number of the same type of criminal "repertoire" and, at the same time, individual characteristics.

However, in the foreign forensic literature, there is a point of view according to which young criminals tend to use eclectically different models of crimes, that is, to commit different types of crimes. The latter circumstance significantly complicates the task of psychodiagnostics of the scene of the incident (9, pp. 83-90).

 The research carried out by American scientists has resulted in the following:

1) Revealing stable connections between the crime scene, its method, the nature of the trace picture; frequency of criminal acts and victimological characteristics of the victim.

2) Possibility of creating a search model of a probable criminal based on one or another feature of the scene.

3) Possibility of psychological and psychiatric identification of suspects and accused by correlating them with search models (10, p. 75).

Attempts to investigate the cause-and-effect relationships between the social and psychological characteristics of the criminal's personality and the mechanism of the crime committed by him using the mathematical apparatus found their expression in the construction of the equation of the so-called fundamental (canonical) correlation. This procedure aims to objectively analyze the relationship between two groups of variables. In other words, this is an attempt to derive complex regression equations that contain a number of variable criteria, as well as a certain number of predictive variables.

“On one side of this equation are the variables necessary for investigators, extracted from information about the crime, on the other - the characteristic features of the criminal, which have search value.

So, if A1....... n means the offender's action (including, for example, time, place and victim's choice), and C1....... m means the characteristic features of the offender, then the weight ratios between F1. ...... Fn (where F is the correlation coefficient of stable features of the crime mechanism) and K1. ... ... Km (where K is the correlation coefficient of stable traits in the psychological profile of the offender) can be written with an equation of the following form:

F1A1 +. ... ... + F n A n = K1C1 +. ...... + Km Cm "(11. C.23).

As can be clearly seen from this equation, there is a directly proportional relationship between data on the mechanism of crime and data on the identity of the offender. We believe, rightly in this regard, D. Kanter notes that “... if such orthodox equations could be derived for any additional series of crimes, then this would serve as a powerful auxiliary basis for forensic science and amazing psychological paradoxes in the theory of criminal behavior”. [12]

In the domestic scientific literature, attempts are also made to psychodiagnose of crime scene using the method of constructing psychological portraits of potential criminals. The peculiarity of such studies is that most of the works devoted to this problem choose the personality of a sexual maniac as the object of research. And this is not accidental, since a crime of this type has an important system-forming factor - seriality, which allows you to study this phenomenon using systemic and situational methods. In this regard, the results of the study of the famous psychiatrist A.O. Bukhanovsky, who compiled a probable portrait of Chikatilo, which completely coincided with the real one (13, p. 52).

As for the psychological profile of the Wahhabite, here the situation is complicated by the fact that there is no most important determinant necessary to derive the equation of canonical correlation - the severity of crimes, unless one considers a person's adherence to the Salafi doctrine as a stable sign of committing crimes of the type under study (Salafia). Building the psychological profile of the Russian Wahhabite, we based on the materials of criminal cases initiated on the grounds of Article 282 of the Criminal Code of the Russian Federation "Incitement of national, racial or religious hatred", as well as Article 205 of the Criminal Code of the Russian Federation "Terrorism". In our research, we deliberately did not touch upon the problem of shahids, which requires independent study and goes beyond the scope of the research tasks of this article.

So, based on the materials of criminal cases we have studied, the average Russian Wahhabite is a young man between the ages of 18 and 25 with a secondary or secondary vocational education. As a rule, this is a native of the North Caucasus, although this rule already has its own, moreover, very alarming exceptions.

For example, the famous Wahhabite and leader of the Caucasian separatists Said Buryatsky (Alexander Tikhomirov), liquidated by the special services of Russia in March 2010, was a native of Buryatia.

I conducted a survey using a lie detector for the Russian Wahhabite Viktor Vlasov in Krasnoyarsk in 2017. The lie detector showed that Vlasov does not consider the murder of a representative of another religious denomination a crime and a great sin. Vlasov believed that Allah encourages the killing of any unbeliever. At the same time, the Wahhabite Vlasov showed a mystical horror of Allah. I saw existential fear in the eyes of this religious fanatic. It was fear as an element of religious mystical consciousness, which in Islam is called "Tariqat".

As a rule, a young man who has accepted the teachings of the Salafis comes from a large family, being the youngest child in the family. Very often he occupies, both in the family and in the school collective, the position of an "outsider", which, in a short time, will inevitably oppose the young man to the hostile world around him. Since by nature he does not possess leadership qualities, being a "follower", then very quickly such an insecure young man falls under the influence of guys who have pronounced leadership qualities. As a result, after graduating from a lyceum or college, the "search for oneself" and the desire to acquire a more significant social status (in fact, this is the same sublimation according to Freud) than he had in school and family, brings these young men to Islamic extremist organizations (as in our country, for example, in Moscow and St. Petersburg, very often such “seeking” guys “searching for themselves” leads to skinheads).

Further, the ideological work of the Wahhabis with such people is built according to the following scheme: using the fact that they studied at school rather poorly, and also, as a rule, are deprived of the ability for analytical thinking, the alims (teachers of Islam) force them to learn a huge number of suras in Arabic ... By the way, the late Said Buryatsky was credited with remembering by heart 40 hadiths "Navavi with Sharh", "Akida Tahavi" and "Umda-tul Akhkam". Thoughtless "cramming" of the Qur'anic texts in Arabic (note that a similar psychotechnique of zombification with the help of endless mantras is practiced by the Hare Krishnas in relation to their followers), coupled with the massive preaching of extremist content against the infidels ("kafirs") soon bears its long-awaited fruits: "ripe "The young man is deeply imbued with the ideas of" jihad "and wants to turn in reality all his accumulated anger against the hated infidels -" swine-eaters ". And then this ideological platform of the young Wahhabite is inevitably superimposed on the military romance of the "forest brotherhood", the beautiful rituals of worship of the "warriors of Islam" in the "field" conditions and other ideological nonsense that has become significant for this disoriented young man - unfortunately, now already well aware, where and against whom to direct their irrepressible, absolutely "blind" energy of destruction. As a result of such rather skillful manipulations of alims (ulema) with the mind of a young man, he is now absolutely convinced that the killing of "non-combatants" (women, old people, children) is an act fully approved by Allah, hospitably opening the gates to the long-awaited The Kingdom of heaven.

While developing the topic of national and religious psychotypes of criminals, we, of course, are aware of the delicacy and complexity of this problem. At the risk of being accused of chauvinism, as well as of all mortal sins by representatives of various confessions, at the same time, we believe that the national - religious psychotype of a criminal is not a product of pseudoscientific fantasy, but a phenomenon of objective.

 

3. The Concept of Forensic Psychological and Linguistic Expertise and its Significance in the Investigation of Religious Terrorism

 The contemporary cruel challenges of radical Islamists all over the world make us think more and more about how Islam, in general, a peace-loving, Abrahamic (divinely revealed) religion, has become a terrible weapon of total terror. What is so “sacred” and where exactly did the Salafis (Wahhabis) see it in the Koran, which allows them to easily violate the main commandment of Allah “Thou shalt not kill”? The answers to these and other questions that are part of the subject of proof in criminal cases of the studied category, one way or another, put us in front of the need to appoint and conduct a forensic religious examination for all crimes with a religious background.

The main feature of the criminal procedure for proving religious extremism is the need to involve specialists in the field of religious studies in the investigation of crimes of this type. It is obvious that it is simply impossible to investigate such crimes without special knowledge. When starting to investigate a crime related to religious extremism, an investigator should know the following: Islam, as a world Abrahamic ("divinely revealed") religion, today is split into two huge camps: Sunnis and Shiites. Numerically, these groups correlate with each other in the same way as in the Christian world - Catholics and Orthodox (1 billion Sunnis and 250 million Shiites). The radical right wing of the Sunnis is the Wahhabis (Salafi teachings); the right wing of the Shiites are the Alawites, representing, for example, the current ruling elite of Syria. The very name "Sunni" means that the adherents of this direction of Islam live "purely according to the Sunnah." Sunnah is a collection of hadiths containing the biography of the Prophet Mohammad. Shiites, in addition to the Koran and Sunnah, are also guided in their religious activities by the works of the Ulama and the Immaculate Imams (theologians who enjoy great authority in the Islamic world). By the way, this is what distinguishes the Orthodox faith from the Catholic one, since Orthodoxy also seeks spiritual support in the patristic heritage (the works of the Holy Fathers of the Russian Orthodox Church).

Article 282 of the Criminal Code of the Russian Federation "Incitement of national, racial or religious hatred" contains signs of corpus delicti, which are nothing more than a program for future expert research. It is the “incitement of religious enmity”, “humiliation of national dignity”, “propaganda of the exclusivity, superiority or inferiority of citizens on the basis of their attitude to religion” that will be the basis of the psycholinguistic analysis underlying any religious examination. The expert will methodically highlight the semantic core in the texts offered to him for research, conduct a detailed philological analysis in order to identify and feel the very “spirit” of religious extremism. Unfortunately, at present there are no universal, reliable methods of comparative religious studies, which in judicial practice often leads to numerous errors of specialists in the interpretation of the suras of the Koran, and also inevitably affects the quality and efficiency of criminal proceedings.

To no small extent, the problem of the reliability and truthfulness of religious studies is aggravated by the split in the Islamic world, which we observe today, due to the existence of various interpretations (tafsirs) of the Koran. In fairness, it should be noted that the Quran among all the Holy Scriptures is the most authentic religious source that has come down to us practically unchanged (for comparison, there are already 4 Gospels in Christianity, quite strongly contradicting each other in text and semantic load). However, it was about the discrepancies in the Quran that the Prophet Mohammad said in one of his hadiths that Allah will deliberately allow large distortions and misinterpretations of the text of the Quran on the eve of the Qiyama (Last Judgment), after which God will take the Quran from Earth to Heaven.

Of particular importance in the investigation of such crimes is the assessment of the reliability (truthfulness) and admissibility of the conclusion of the forensic - religious examination as the most important criminal procedural evidence, built into the system of circumstantial evidence similar to it in a criminal case. As you know, in the procedural literature, the system of circumstantial evidence that substantiates the conclusion about the subject of proof is traditionally referred to as a "chain". Ideally, this “chain” should be a vicious circle in which the loss of at least one of its elements will inevitably lead to the collapse of the entire system of collected evidence as a whole (14, p. 47). It is this situation that most often arises in criminal cases in which the conclusion of a religious expert examination is recognized by the court as inadmissible evidence.

The problem of the admissibility of the conclusion of a forensic religious examination is directly related to the issues of professional competence of experts in the field of religious studies.

The problem of the admissibility of the conclusion of a forensic religious examination is directly related to the issues of professional competence of experts in the field of religious studies. In accordance with Article 201 of the Code of Criminal Procedure of the Russian Federation, forensic and religious examination is always a complex expert study, in which, as a rule, a philologist, a religious scholar and a psycholinguist participate. All of them conduct research within the framework of their "narrow" specialization, based on their individual and collective expert experience, in the absence of a universal and generally recognized methodology of forensic religious studies. This often leads them to diametrically opposite, sometimes mutually exclusive, sometimes too probabilistic conclusions in the expert opinion, which, in accordance with the rules for assessing evidence set forth in Article 88 of the Code of Criminal Procedure of the Russian Federation, absolutely deprives the investigator of the opportunity to embed this, in our opinion, the main incriminating evidence on the investigated category of criminal cases into the system of already collected evidence.

Not to a small extent is the problem of the reliability and truthfulness of the conclusion of the examination, as well as its subsequent use in criminal procedural proving, for example, for such radical Islamist movements, such as "Nurdzhular" and the teachings of the Salafis (Wahhabis), which are actively spreading today in Siberia and Far East, is aggravated by a powerful destructive factor of an objective nature - the ideological split in the Islamic world, which we are witnessing at the present time, due to the existence of various editions of authentic religious sources subject to expert research - the Koran as amended by Caliph Uthman (Osman), according to which the entire modern Muslim Ummah (community) and numerous tafsirs (interpretation of the Qur'an) of the disciples of Mohamad and the first codifiers of the Qur'an. It is precisely the different interpretations of the single text of the Quran (as you know, all the previously existing Codes that were included in its standardized text of the Quran were destroyed by order of the Caliph Uthman in 651 AD), which exist today thanks to the numerous tafsirs of clerks and codifiers of the Quran, in our opinion, are actively Wahhabis (Salafis) use it, introducing an openly homophobic tonality into this generally positive World Religion. Let us illustrate the specifics of comparative religious studies using the example of the Qur'anic concept of "jihad". What we are seeing today in this category cannot be called anything other than the "involution of jihad".

The fact is that the concept of "jihad" was interpreted in the first Zayed Code (about 635 AD) as "the greatest Jihad in which a person fights - Jihad with himself." This means that a true believer must introspect (that is, look within himself and see his own shortcomings) and strive to correct all his mistakes. We are all wrong, no one is perfect except God. We do not need to see the mistakes of other people, rather we should persistently try to wage the holy war (Jihad) within ourselves in order to become more perfect instruments of God. Verse 2.256, for example, contains the categorical demand of the Prophet Mohammad that there can be no coercion in religion, which is exactly what the Wahhabis are doing, forcing the captives to forcibly convert to Islam. War in the first Codex of Zayed (circa 635 CE) is regarded as a heavy burden to be avoided whenever possible. The hadith says that the Prophet Mohammed said after returning from one battle: "... we returned from a small jihad to start a great jihad." It is also noted that after that he never again participated in a single battle.

In the Qur'an, edited by Caliph Uthman (651 AD), according to which the entire modern Muslim world lives, much more space is already assigned to the military component of jihad. In their teachings of the Salafis, the Wahhabis go even further - they extend the combat rules of jihad to the so-called “non-combatants” (weak “infidels”) - women, children, and the elderly.

There are other, no less eloquent examples of the amazing metamorphosis that happened over time with the text of the Koran.

So, in the Holy Qur'an (Surah 31, ayat 6) there is such a phrase: "Among people there is one who buys idle speeches in order to lead others astray from the path of Allah without any knowledge and makes fun of them." When the interpreters of the Qur'an and the alims (theologians) asked the disciple of the Prophet Ibn - Masud what the Qur'an meant by "idle speeches", he replied: "By Allah, these are songs." Later, this was consolidated in his tafsir (commentaries on the Koran) and firmly entered the teachings of the Salafis as a strict prohibition ("haram") on music, which, by the way, does not accept Sufism at all - a mystical branch in Islam that professes "tariqa" ( religious mysticism). It is especially surprising that this Wahhabi ban ("haram") on music has taken root among the peoples of the North Caucasus, for a long time professing Sufism and whose culture is simply unthinkable without music and dancing.

 Another, no less topical issue of criminal procedural proof, arising in connection with the production of forensic religious expertise, is the problem of expert errors. What is the nature of these errors and their impact on criminal procedural proof? To answer this rather complicated question, let us turn to the theory of evidence, as well as the general theory of forensic examination.

The legal literature offers various definitions of expert error.

So, G.L. Granovsky defines it as “... expert conclusions (main and intermediate) that do not correspond to reality, as well as irregularities in actions or reasoning reflecting the process of expert research - in ideas, judgments, concepts” (15, p. 92).

In our opinion, the definition of A.Yu. Krasnobaeva, containing a greater number of signs indicating the nature of this phenomenon. It defines an expert error as “... a wrong judgment or action of an expert, objectively expressed in violation of the laws of logic, criminal procedure law, the sequence of recommended procedures in the study of objects, their incorrect application, which do not lead to the achievement of the set goal (in the form of a true conclusion ), or inaction if they were committed unintentionally ”(16, p. 121).

By its nature, an expert error is very similar to an investigative error. In addition, getting into the system of evidence, an expert error can develop into an investigative or judicial error, initiating the development of a problematic situation of the corresponding orientation. The reason for the expert error may also be an investigative error in the event that the initial data for the examination were erroneous or the objects under investigation were not relevant to the case (for example, if samples were taken incorrectly for a comparative study or seizure), were falsified, etc. In this case, even with an impeccably conducted expert study, the expert's conclusions will turn out to be erroneous, the problem-search investigative situation will inevitably grow into an expert problem situation.

In the legal literature, expert errors are usually divided into three classes:

“1) errors of a procedural nature;

 2) epistemological errors;

 3) activity (operational) errors.

Procedural errors, when it comes to violation and non-observance by an expert of the procedural regime and procedure of expert research, arising when the expert went beyond his competence, raised issues of a legal nature; gave an opinion on issues, the solution of which does not require special explanations; making a conclusion, substantiating it not by the results of the study, but by the materials of the case.

The second class of the studied phenomena is represented by epistemological errors, which “... are rooted in the complexities of expert knowledge. As you know, cognition can be meaningful and evaluative. Consequently, an expert error can be made when cognizing the essence, properties, signs of objects of expert research, the relationship between them, as well as when assessing the results of meaningful cognition, the results of expert research, and their interpretation. Epistemological errors can be subdivided into logical and factual (subject) ”(16, p. 138).

It should be borne in mind that “... logical errors are errors associated with violation of laws and rules of logic in meaningful acts of thought, as well as with incorrect use of logical techniques and operations” (16, p. 32).

Factual, or object-related errors are a distorted idea of ​​the relationship between objects of the objective world, while they relate to the content of the inference, can be noticed and corrected only by those who are familiar with the very subject in question.

And, finally, the third class of phenomena is represented by activity (operational) expert errors, which “... are associated with the operations and procedures carried out by the expert with the objects of research and may consist in a violation of the prescribed sequence of these procedures, in the incorrect use of research tools or the use of unsuitable means, in obtaining low-quality comparative material, etc. " (16, p. 14).

As for the forensic religious examination, in the course of its production, most often, gnoseological expert errors arise. This is due to several factors:

1. Earlier in this article it was already noted that the composition of the expert group for this kind of research includes a philologist, a religious scholar and a psycholinguist. But, oddly enough, in none of the investigated cases of the production of a religious expert examination, we did not meet a lawyer, which means that the experts involved in the case had a very vague idea of ​​what exactly the investigator required of them and how the conclusion of their research would be used in the further process of proving in a criminal case.

Of course, there is a danger that the appearance of a lawyer in such an expert group may lead to a legal assessment of the object of expert research; that is, in essence, to the criminal-legal qualification of this phenomenon, which is completely unacceptable in accordance with Article 75 of the Code of Criminal Procedure of the Russian Federation. But do not those phenomen, the study of which are being carried out by modern experts carrying out forensic religious studies, in one way or another duplicate the signs of the corpus delicti under Article 282 of the Criminal Code of the Russian Federation? Indeed, in the semantic field of forensic - religious research today, such psycholinguistic categories as "incitement of religious enmity", "humiliation of national dignity", "propaganda of exclusivity, superiority or inferiority of citizens on the basis of their attitude to religion", which are so detailed and extremely clear are set out in the disposition of Article 282 of the Criminal Code of the Russian Federation. We believe that it is precisely the presence of a lawyer in such an expert group that is just what is necessary in order to protect each individual specialist in his field from resolving issues of an exclusively legal nature that are part of the subject matter and limits of proof in a criminal case, set out in Article 73 of the Code of Criminal Procedure of the Russian Federation ...

2. To date, there is no universal methodology for forensic religious examination, which allows avoiding typical expert errors. That is why various groups of experts involved in the production of forensic religious studies sometimes come to mutually exclusive conclusions that, for example, the Jehovah's Witnesses sect is not a totalitarian, but a generally positive religious organization; but, at the same time, professing homophobia and outright religious extremism.

We see the solution to the above problems as follows:

1. It is necessary to include a lawyer in the expert group for this type of research; at the same time, it is desirable to have a scientific degree.

2. To develop a universal methodology of forensic religious studies, which, after the approbation required in such cases, can be recommended by the leading expert institutions of Russia for use in domestic criminal proceedings.

3. To supplement the future universal methodology of forensic-religious examination, along with the methods of semantic and psi-holinguistic analysis, also by the method of situational modeling. We believe that it is situational modeling in combination with other methods of religious studies that will make it possible to predict a possible negative situation in society associated with the implementation of the rules of conduct for a believer established in a specific religious source.

In the meantime, we have to state with regret that today there are not only clear rules for assessing the conclusion of a forensic religious examination, but also a universal methodology for such an expert study, which fully meets the needs of modern criminal procedure. This situation leads to the fact that in the conditions of multicriteria of religious studies and differentiated approaches of experts in assessing the semantic core of statements containing extremist statements, the investigator and then the judge turn out to be absolutely disoriented in matters of religious studies, which cannot but affect the quality of the criminal process they accept. -sual solutions.

We believe that the questions (program) for future psycholinguistic and religious expert studies are already sufficiently contained in the qualifying signs of Art. 282 of the Criminal Code of the Russian Federation, namely: "Actions aimed at inciting national, racial or religious hatred, humiliation of national dignity, as well as propaganda of exclusivity, superiority or inferiority of citizens on the basis of their attitude to religion, nationality or race."

 

4. Conclusion

And in conclusion, let's summarize the results of our scientific research.

Considering that the Prophet Mohammed died on June 8, 632, and the work on the Quran was completed by the Caliph Uthman only in 651, it is quite logical to assume that most likely the throwing of an alien text into the Quran took place precisely in the period from 632 to 651. By the way, there is one very curious hadith of the Prophet Mohammed, which says that Allah in the End Times will deliberately allow the distortion and misinterpretations of the Koran, after which, finally, he will take it from people to Heaven.

Thus, in our opinion, at least two texts of the Qur'an should be distinguished: the so-called divinely revealed, divinely inspired Qur'an from the Prophet Mohammed, whose divine nature almost no one of the researchers today doubts; and different from it (first of all, from the point of view of neurolinguistic programming), a very aggressive "custom" Koran from the Talmudic Jews (at least in terms of "jihad" and its attitude to the unbelievers), written or distorted by numerous scribes of the Koran, most likely after death of the prophet Mohammed. By the way, the tonality of the statements of the "Jewish" Koran with its characteristic "suras" from the Talmud.

The teachings of the Wahhabis distorted the text of the Koran and Sunnah. Especially in the part of the Holy War of Jihad. According to the teachings of the Salafis, it is possible and necessary to kill even non-combatants - women, old people and children, if they are not Muslims. This contradicts everything that the Prophet Mohammad said in the 7th century AD.

As for the psychological profile of the Wahhabite, here the situation is complicated by the fact that there is no most important determinant necessary to derive the equation of canonical correlation - the severity of crimes, unless one considers a person's adherence to the Salafi doctrine as a stable sign of committing crimes of the type under study (Salafia). Building the psychological profile of the Russian Wahhabite, we based on the materials of criminal cases initiated on the grounds of Article 282 of the Criminal Code of the Russian Federation "Incitement of national, racial or religious hatred", as well as Article 205 of the Criminal Code of the Russian Federation "Terrorism". In that  research, author deliberately did not touch upon the problem of shahids, which requires independent study and goes beyond the scope of the research tasks of this article. The psychological profile of a Wahhabite is an effective tactic in investigating religious extremism and terrorism.

Psychological and linguistic expertise is the main evidence in a criminal case against a religious extremist. The main problem in the production of forensic evidence is the duplication of questions for expert research and legal issues of proof in a criminal case. Very often there are expert errors in this situation, because the expert cannot give legal assessments of the qualification of crimes.

The problem of religious extremism is relevant in modern criminology. The psychological profile of a Wahhabite is an effective tool in the fight against radical Islamism and terrorism. We believe that this topic of the article is scientifically promising and needs further development.

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