The article offers an analysis of the most influential modern theories of religion. The theory of secularization is associated with the classical theory of modernization. The theory of individualization of religion is associated with theories of social action, albeit indirectly. Likewise, it is connected with the theory of communicative action by Jürgen Habermas, and there is also a direct association with theories of individualization and privatization. The theory of the market model of religion is directly associated with the theory of the market for demand and supply, and the theory of post-industrial society is associated with the theory of secularization indirectly. In addition, various theories are gaining recognition. Among them is the postsecularism associated with the theory of postindustrial society, as well as postnonclassical (postmodernist and postpositivist) approach. Modern theories of religion are analysed from the point of view of the emerging system-communication approach, which is based upon the communicative approach theory by Jürgen Habermas, and the theory of self-reference social systems by Niklas Luhmann. The author suggests, while being within the framework of the neoclassical model of scientific rationality, to move away from the theories by Habermas and Luhmann. He suggests a new understanding of religious communication, in terms of its logical interconnection and interdependence with other forms of communication, primarily social, political, ethnic and cultural.

The article deals with the Wäisi movement in Tatarstan. It also deals with some aspects of the then Wäisi movement leader S.-G. Wäisev (S.G. Vaisov) , his relationship with the Soviet authorities and what happened to him after 1917. The Wäisi movement, as a socio-religious organization striving for justice, was supported by the Soviet power. However, S.-G. Wäisev’s certain views and discrepancies with the the Tatar bourgeoisie and the Islamic clergy on one hand-side as well as his alliance with the Bolshevists became the reason for his death. The Bolshevist attitude to S.-G. Wäisev, who saw in him an useful ally, was clearly manifested during his funeral. Nevertheless, in the 1930s, the movement ceased to exist and its active member were executed.

The article deals with the mechanism of “blurring” the ideological boundaries between Islam and Christianity as adapted by the Russian missionary the Professor of the Russian Orthodox Academy in Kazan turcologist E.A. Malov (1835-1918) in his book “The Bible and the Holy Qur’an on Aram” (1885). The author analyses the development of the narrative, argumentation and language used by E.A. Malov. She highlights some specific features, which make the boundaries between the Muslim and Christian discourse less visible. She also uses methodology developed by the Dutch T. A. Van Dyck. The Russian Missionary E.A. Malov, according to the author used a number of ways to prove his thesis about the Islamic teaching to be inferior to that of the Christians, showed the obvious contradictions in approaching the Biblical personality of Adam by the two religions. The narrative as adopted by E.A. Malov was introduced in the form of a dialogue between himself and the imaginative “learned mullah”. Remarkably in the course of this discussions were not touched the traditional ”vulnerable” topics, such as Jesus Christ, the Theotokos, the teaching of the Trinity, etc. Instead used a “less vulnerable” personality, which is traditionally most similarly (but not identically) being approached by the Muslims and Christians. By using Adam as a subject of his discourse E.A. Malov made distinction between the Christian and Muslim approaches to this topic less visible and used the Christian meanings on purpose.

The author analyzes and discusses the responses of the Turkic-Tatar emigre press to the death of Mufti Rizaetdin Fahretdin (April 1936). Particular attention is paid to the obituary by Rashid-qadi (Gabderashid Ibragimov), which was published in the Tokyobased journal Yana Japan Muhbire. There are several reasons to consider this text as rather remarkable. First, it sheds more life on the relationship between these two people who lived at the same time. Although being remarkable theologians of their time, they still were quite different personalities. Second, an obituary in the Tokyo émigré journal is less known to the scholars who work on this subject. Its publication elucidates some hitherto unclear aspects. Of particular value are also two letters addressed by the mufti to his friend who lived in exile. These letters, unknown to most researchers who study the life and work of Riza Fahretdin, should be added to the epistolary heritage of this outstanding Tatar theologian.

The article presents а publication of a letter written by an outstanding Tatar religious and public figure, Abdurreshid Ibrahim. The letter was sent from Stockholm and addressed to his friend and colleague Rizaetdin Fakhretd. The letter reflects the attitude by A. Ibrahim to the then state of human civilization, and his thoughts about the future. It reflects one of the episodes of his active social and political activities aimed at involving the Russian Muslim community in political activities on the international level. In particular, A. Ibrahim announces his intention to take part in Stockholm conference, held in the spring and summer of 1917. Of particular interest are the reasons brought forward by A. Ibrahim regarding his decision about the participation in the forum of all the branches of the international socialist movement.

The paper focuses on the Indo-Mauritian Muslim Community, which plays an important role in the social and political life of the island state. The paper deals with the revival of the Urdu language spoken by the Indo-Mauritian Muslims who had almost lost the “ancestral tongue” in the process of adaptation to the Mauritius` multi-ethnic and multi- religious society through the eighteenth – nineteenth century. The study reconstructs a brief history of the Urdu-speaking Indian Muslims` migration to Mauritius and their partial assimilation with the local society. The Muslim migrants accepted the local Creole language and some elements of their culture but remained loyal to their religion and traditional Muslim values. The author makes a special emphasis upon the means of revival and development of Urdu language and the formation of the Mauritian Urdu Literature. The Urdu language today is a tool of self-identification of Indo-Mauritian Muslims and primary marker of their religious identity as well.

The article analyzes the stages and reasons for involvement of the Islamic world in digital wars and the cyber arms race. Digital threats are carried not only by Muslim states that claim to be regional leaders in the Middle East, South and Southeast Asia, but also by non-state actors – groups of highly skilled hackers, hacktivists, «lone wolves», radical extremist Islamist groups. The realities of the digital age significantly enhance the heterogeneity and inconsistency of the modern Islamic world. It puts on the international agenda the question of increasing global cooperation in the cyber arm control process as well as the settlement of the most pressing issues of Muslim countries and communities.

This is a continuation of the publication of the translation into Russian of IbnRushd’s treatise, in which he criticizes the principles of Kalam theology, especially those of Asharites, and juxtaposes them to the Quranic arguments. This part deals with apophatic attributes and pays a special attention to the issues of God’s incorporality, His presence in a certain “side” and His visibility. The author condemns Kalam allegorization of anthropomorphic descriptions of God in the Quran and Hadith, regarding this approach as contrary to the Quranic method of education of the public and as а cause of division of Islam into different sections.

The importance of the study of the manuscript and cultural heritage of the Turkic Muslim peoples of Russia from the 17th – early 20th cent. is still awaiting its full acknowledgement. Although there is a general understanding of the necessity of this task, still there is no agreed plan of moving forward, not at least because of the complexity of the problem. Among others, the complex task includes such aspects as the source critical studies, bibliographical, theological and many others. Along with these aspects there is an important task, which is although preliminary, however, inevitable. It consists in creating a checklist of the survived books in Arabic script, both handwritten and printed, which pertain to this period. The author of the present article stresses the importance of this task, which is going to result in creation of an electronic resource, which would comprise the records of the survived Islamic written heritage in the Arabic script, which originates from the territory of the former Russian Empire.

The article presents an attempt to look anew at the centuries old richest collection of Oriental manuscripts preserved on the territory of the Northern Caucasus (Derbent) in order to revitalize the Islamic theological education in Modern Russia. The authors express their opinion regarding the directions to build up the Islamic education in Russia. According to them, the modern Islamic education should be based upon a symbiosis of the best traditions in the secular and theological education, to be well-balanced and academically sound. In the future, this should become a key principle to channel various activities of the educational bodies.

The article offers an overview of the history of Islamic education in the Ingush society from the adoption of Islam (mid. 19th cent.) up to today. In the article is shown the role and importance of this important component of the people’s spiritual culture. During the field research in Ingushetia in 2014–2018, the author did manage to collect extensive data, which enabled her to outline the history of the formation of Islamic education in Ingushetia. The collected field material is subdivided into two blocks. The first is an outline of the history of the formation and also a structure of the traditional education system. It also provides an overview of the individual learning process. A student was instructed by the famous teachers (alims). This kind of education took place not only in Ingushetia, but also in the whole Caucasus. The second block deals with the processes of re-Islamization of society. This gave a powerful impetus to the revival of the Islamic education system that existed here at the beginning of the 20th century, and the introduction of new forms of Islamic education. The latter run in harness with the introduction in the school curriculum (grades 4 to 11) of the subjects, such as the “Fundaments of Religion” and “The Basics of Islamic Culture”. In introducing these subjects a crucial role played the the Spiritual Council of the Muslims of Ingushetia, who initiated the whole process. The schools in the Republic of Ingushetia continue to teach these subjects; at the same time many teaching aids (manuals, readers) to facilitate the process are currently being written. In addition to the subjects learned at schools, students of religious schools (madrasas) also receive elementary Islamic education, and those who wish can receive a higher education in Islam and Islam related subjects both in the Russian Federation and abroad. Thanks to well-organized work in secondary schools, madrasas and Islamic institutions, it was possible to raise the level of Islamic education and reduce the radicalization of society.

Russia has always been a country with large Islamic population. From the Middle Ages the dialogue between Christians and Muslims has always been an integral part of the Russian culture. The article highlights the stages of the Christian-Muslim dialogue in Russia. From the point of view of its authors, this dialogue became fully developed by the middle of 19th century. In its subsequent development it has already passed the three main stages, which are labelled as the “tsarist”, the “Soviet” and the “early post-Soviet”. According to the authors the present situation can be described as the “late post-Soviet” stage. The article comprises a description and definition of this stage as well as a prognosis of its development in the future.

The article offers the original classification of interreligious dialogue types based on four criteria as follows. 1. «Intention» (i.e. the motivation to come into contact with a representative of another religion); 2. «Goal» (i.e. tasks and aims headed towards by the participants in the dialogue); 3. «Principles» (i.e. the starting points, which determine the interaction); 4. «Form» (i.e. participants in the dialogue). Among those the most important criterium is that if intention, which identifies the types of «polemical», «peacemaking », «cognitive» and «partnership» dialogue. These types of dialogue are lined up respectively around the following questions: «Who is right?», «How can we live together peacefully?», «Who are you?» and «What can we do to improve the world?». In the article are analyzed the possibilities of applying the approach outlined as above. As an example is used the interreligious dialogue, which aims to reconciliate the arguing parties. Special attention is additionally paid to the “diplomatic” dialogue as conducted between between heads and official representatives of religious communities.

The article deals with a number of fundamental religious postulates of Islam. They determine and identify the basics of the Islamic psychology as religiously oriented and form necessary grounds for creating an Islamic personality theory. The author highlights as crucial for building the Islamic personal theory such postulates as the Devine creation of the Universe and a human being, the providence, the freedom of will and responsibility of a man/woman in front of the God, his/her ability to develop and to perfect the personality by the purification of the soul. A special attention is paid to the analysis of the Islamic concepts of “fitra” (a natural trust in God), The Spiritual Covenant as seen in the context of the Western psychologists’ approaches to the existence of natural religious sense (preimage of the God, the wisdom of the heart etc.), human’s responsibility in front of the Transcendent, and the Divine. he article deals with a number of fundamental religious postulates of Islam. They determine and identify the basics of the Islamic psychology as religiously oriented and

The Purpose of this paper is to introduce the concept of work ethics, which is explored through Qur’anic approach of the maqasid. The study of work ethic in the maqasid perspective is an ongoing effort to construct the Qur’anic concept of work ethic. While the theories of work ethic are widely available in various disciplines, in the discipline of Psychology, the analysis of Islamic work ethic remains a desideratum. This is due to the fact, that the specialist literature regarding management and organizational psychology rarely deals with this topic on a systematic basis. The concept of Islamic work ethic which is widely cited and used in organizational research studies is normally reduced to critical evaluation of the sources. This is due to a number of reasons among which the main is the lack of anthological basis. Moreover, in many works on Islamic work ethic the verses of the Holy Qur’an do not significantly well reflect the concept of work ethic. It is also important to stress that Holy Qur’an has its own view on the phenomenon of work. In its essence the latter is never separated from life. This fact invites to introduce the maqasid approach. The reasons are as follows: 1). It provides a systematic philosophical basis (ontology, epistemology and axiology) of conceptual development based on the Holy ‘.Holy Qur’an. The maqasid approach sees creation (human being and other creations in their entirety) as created with a purpose (maqasid, in Arabic; or maksud, in Indonesian). Within the “frame of purpose of the creation,” the construct of ethic is developed 2). The maqasid approach goes about the understanding of the Qur’anic verses related to specific area in a comprehensive and systematic manner, by looking into its semantics from the original Arabic word, and then examined its relationship with other related verses of the Holy Book. 3). The Holy Qur’an is in fact also a system of ethics; as such it comprises ethical principles related to work within the framework of the purpose of creation and life.

The article presents the results of an empirical study of religiosity and time perception in a sample of Muslims, Christians, and Atheists. The study involved 77 respondents from 18 to 44 years old. There was used the Religious Orientation Scale of G. Allport and D. Ross for the study of religiosity. There were used Zimbardo time perspective inventory and “time semantic differential” for the study of time perception. We obtained following results: the indicators of “extrinsic religiosity” among Muslims are higher than among Orthodox Christians; Muslims have higher indicators of “present hedonistic” than Orthodox Christians; Atheists have higher indicators of “present hedonistic” than Muslims; Orthodox Christians have higher indicators of “time amount” of the present than Atheists; Muslims have higher indicators of “time amount” of the future than Atheists.

The article deals with specific features in the process of the socio-psychological formation of young people. It also highlights the age appropriate behavioral patterns and psychological development of the young population. The research task is to study the social values changes as well as the ability to adapt to the ever changing environment This target group consists of the 70 young people who are engaged in combat sport and martial arts, such as “sambo” or Jiu jitsu and at the same time study the humanistic ideas and principles of Islam. It is subdivided into two sub-groups depending on the period of their engagement into these activities: a) for the period of up to 1 year (age 16–25) and b) for 3–5 years (age 21—27). The value profile of this group was investigated using the methods by E. B. Fantalova, such as “free choice of values”, the “‘values and accessibilities’ ratio”, To investigate the “adaptive profile” were used multi-level questionnaires by A. G. Maklakov and S. V. Chermenin. The statistical approach has shown specific trends in the value profile of the two sub-groups. It has also helped to specify the adaptive characteristics, types of behavioral regulators, communicative competence and moral normativity.