In July-August 1859, as a result of the successful offensive operation of the Russian troops, Imam Shamil with a small detachment was forced to take refuge on the remote Mount of Ghunib, where soon, by August 10, was blocked by the Russians. On July 18, with the arrival of the commander-in-chief Prince A.I. Baryatinsky the peace talks with Imam Shamil commenced. The talks lasted for four days. During this time, in addition to the ultimatum by Prince Baryatinsky, several letters, which comprised the peace appeal were sent to Gunib. The author of one of the letters to Imam Shamil was Sheikh Sayyid Jamaluddin al-Husayni al-Ghazikumukhi al-Daghistani. This document is published here in Arabic, translated into Russian and commented upon.

The present article is an attempt to evaluate the Islamic communities of Udmurtia in the broad context of current cultural, religious and social developments. The research is rather urgent: often the so-called “Islamic issues” are far from being positively referred to in the current media . This inadvertently contributes to the shaping in the public notion of an “Islamic Wahhabi terrorist” stereotype, which is then being automatically applied to everybody who worships in the mosque or clad in “Islamic” clothes. This incorrect perception of Muslims cannot be rectified or even improved by the existence of over 20 Islamic cultural organizations, which nowadays operate in Udrmurtia. The research methods include the analysis of various statistical data as well as collecting and the subsequent analysis of information regarding the activity of various Muslim communities as officially published in the on-line media. The result of the analysis can be summarized as follows: the cooperation between various Islamic cultural organizations and other national and cultural institutions can help to integrate newcomers in the already established religious structures. It has to be also stressed that the Islamic organizations have a significant potential to maintain the historical and cultural balance, which helps to build up connections between siloed organizations and individuals on one hand side and to stop the spreading the xenophobic and extremist ideas on the other. The avenues include among others a dialogue between Islamic communities and State organizations as well as pedagogical, parental and other groups, which aim to address wide circles of the local population. 

The article deals with the Traité de la lange arabe vulgaire. This is one of the first manuals of colloquial Arabic (Egyptan dialect) by the first Professor of Arabic in the Imperial University of St. Petersburg, H. E. Shaykh Muhammad Ayad at-Tantawi (1810–1861). The book was published in Leipzig in 1848 and was aimed to the European reader. In the article the survey of didactic methods as applied in the manual is preceded by a brief outline of at-Tantawi’s biography, and a summary of his literary activity. For some of the works by at-Tantawi as published in the Traité the author introduces an invaluable commentary the cultural context of the 1840es, which clarify the literary activity of the “Russian Arab”.

Social protest in the East, in particular inPakistan, is today one of the most vibrant research topics. It has become the focal point due to the acute social discontent that has engulfed many states around the world, first and foremost, the Near and Middle East. To this one can add radical protests and the recourse to terror as means to achieve the goals set. With its 200 million populationPakistanis one of the largest state of the world. It is located at the place where the South Asia meets the Western andCentral Asia. Historically,Pakistanbelongs to South Asia and Hindustan, however, from the point of view of its culture it is closely associated with the world of Islam that ofArabiaand the Turkic and Iranian worlds. From the point of the international politicsPakistanis equally rather important. To its importance contribute the everlasting hostility with neighboringIndia, possession of nuclear weapons as well as a deep and organic connection with the neighbouringAfghanistanand the large percentage of people who think in terms of what it called the extremist Islamism. In the vast number of research articles and monographs published both inRussiaand abroad surprisingly very little attention has been paid to the phenomenon of the social protest and its forms, which is indeed quite significant in the history of the Pakistani state. Chronologically one can identify two major periods. The first period commences in 1947 and ends up in 1970s. This period has been marked by the so-called “class protest”. Its driving forces was the peasants, the working class and the students. The protests were either spontaneous or well organized; they were linked to the left-wing and secularist political groups and parties as well as intellectuals, liberal democrats or left-wing communists. The second period were marked by the harsh state suppression of the opposition on one hand-side and strengthening of the right-wing, religious radicalism. This dichotomy invites a preliminary conclusion that that mass protest inPakistanunderwent significant changes from the “class forms” to the socio-religious ones. 

The article is in fact an introduction to the treatise by the last prominent representative of Islamic philosophy (falsafa) Ibn Rushd (Averroes 1126–1198) al-Kashf `an manahij al-adilla fi `aqa’id al-milla (“On the Methods of Proof for the Principles of Creed”) translated from Arabic into Russian. The authors identify the place of this work within the framework of Ibn Rushd's theological and philosophical heritage. They see in this treatise the philosopher’s Credo where he brings forward the rational foundation of Islamic dogmatics. This foundation lays within the argumentation of the Holy Qur’an as the alternative of the methods of Kalam. They also highlight the basic principles of Ibn Rushd’s criticism of the Asharites, in the first instance the concept about the five modes of argumentation and the concept of allegorical exegesis, an original version of which was elaborated by Ibn Rushd himself.

The article offers for the first time a translation from Arabic into Russian of a treatise by Ibn Rushd (Averroes 1126–1198 AD), which deals with the islamic belief system (aqida). The treatise is of exceptional interest for both the students of theology and philosophy: it was authored by a philosopher who used the language of a theologian – a phenomenon that does not have a precedent in Muslim culture. Ibn Rushd here shapes his understanding of aqida by polemically using as a background the Asharite theology. In the translation is offered the first chapter of the treatise, which deals with proofs of the God’s existence. The arguments used by the representatives of the Kalam, such as dalil al-huduth (“de novitiate mundi”), the dalil al-jawaz (or dalil al-imkan, argument of “contingent mundi”)are critically assessed. They are juxtaposed to such Qur’anic arguments dalil al-`inaya argument “from design” or “de providentia” or the dalil al-ikhtira` “de inventione” or “de creatione”. 

The author of this article shortly describes the theological treatise of the outstanding Tatar theologian and enlightener Gabdulla Bubi (1871–1922) «Haqiqat yahud Tugrilik» [The Truth or The Right Path] which was widespread among the students of medrese in the beginning of 20th century. He reveals the reason for writing this treatise and its perspective, gives its assessment. It considers the key terms of Quranic exegesis such as abrogation (nasih we mensuh) and deals with the category of truth, the questions related with the distribution of zakah, bequeathing the one third of legacy to the national needs, attitude to the accumulation of material wealth and there are questions put forward in the series of essays named «Truth». The translation and comments are presented by the author of this article.

The article deals with a corpus of Musa Bigiev works. It comprises a list of M. Bigiev’s works kept in Russian depositaries, collections and archives as well as a list of the works known to be authored by him. Additionally, there is a list of the scholar’s works, which are thought to be lost and need to be re-discovered. 

This article addresses the structure of Islamic family both modern and traditional, their common features and differences. In the article are also highlighted main characteristic features of dysfunctional family as well as the role distribution in modern ethnic Muslim families. In particular are described the socio-psychological characteristics of Ingush families. The research results reveal the gradual increasing equal responsibilities in modern Muslim families, which function normally. 

In the present article, psychophysiological studies are given concerning the mirror neurons responsible for the manifestation of empathy; empirical research findings on the interdependence of empathy and aggression, empathy and religiosity are analyzed; a psychological and theological understanding of the phenomenon of ematia is carried out in Islamic and Christian discourse; empathy of deep religious world perception is analyzed. 

The article offers an analysis of the consequences of the 1992 Ossetian-Ingush conflict conducted by a professional psychologist. The study involved 32 people, the relatives of those who became lost during this conflict. The object of analysis is the post traumatic growth, which was quantified on the basis of the questionnaire designed by R. G. Tеdeschi and L. G. Calhoun and adapted to the local circumstances by M. Sh. Magomed-Eminova. For in-depth interviews was used the questionnaire designed by the present author (R. Ganieva). It comprises 50 closed and open questions that imply two types of information: objective (e.g. date of birth, health, education, profession, etc.) and subjective (e.g. the level of satisfaction with life, self-identification as an individual who lives in this world, identifying what actually does mean a human life, the value of one’s life, perception of religion and self-identification within its framework, learning from positive experience, participation level in the work of the Committee, which helps to search after missing people, etc.). The in-depth interviews with relatives of those who has gone missing during the events of autumn1992 inthe Prigorodny district and the city ofVladikavkazdeal with the spiritual changes of an individual. These changes are considered to be an important component of post-traumatic growth as found among the relatives of the missing people. Analysis of the results gained has revealed that the majority of respondents (59 %) showed a high level of post-traumatic growth and demonstrated a high level of post-traumatic wisdom. Simultaneously, it was found that the acquisition and realization of the meaning of life is always associated with the outer world, as well as with the creative activity of a person, his/her subject parameters and achievements. An evaluation of the interview showed that the categories of faith and spirituality were crucial for the person’s post-traumatic growth, These categories were instrumental in maintaining psychological stability in a difficult life situation. 

The article deals with shaping theoretical basis for the religiously-oriented psychological assistance as well as the prospects of creating the integrative Islamic theory of psychological counseling and therapy. The author offers models of psychological assistance, which could be used by Islamic psychologists and orientated on the client’s personality as well as his/her religious beliefs. The research identifies some basic requirements for the Islamic model of psychological assistance to meet and prospective integrating into the proposed model various conceptual ideas and practices as applied in the Western psychology. 

The topic “Prevention of radicalism in the youth environment” was covered during the Russian-German meeting for youth workers «Radicalism (neo-salafism) prevention among the young population inGermany» (Deutsch-Russisches Fachprogramm «Radikalisierungsprävention in der Jugendhilfe insbesondere im Bereich Neosalafismus in Deutschland») , which was held in Duesseldorf (September 2018). The papers presented during the meeting deal with various activities of the public and governmental bodies in the Federal Republic of Germany, which aim at preventing extremism and assisting people who have fallen under the influence of radical ideology, as well as Islamophobic sentiments.