The article deals with two letters written in 1912-1913 by I. Gasprinsky, who was an intellectual leader of a Muslim Movement in the Russian Empire. They both were addressed to A.N. Samoylovich, an orientalist and a specialist in Turkic Philology and later an academician. The publication is provided with an archeographic reference. The authors of the publication implement source study of the letters and comment on the most important questions raised by I.Gasprinsky in his correspondence with A.N. Samoylovich.

The article is devoted to the review of publications on health care in the works of an outstanding educator of Russian Muslims Ismail Gasprinsky (1851–1914) published in the “Tercuman-Interpreter” newspaper and in medical brochures of its printing house. The publications were intended to bring to Muslim population the advanced achievements of European medicine aimed at prevention and treatment of infectious diseases that had received an epidemiological spread in the region at that time. The paper also provides a brief description of epidemiological situation in Muslim community of Bakhchisaray in the late XIX – early XX centuries.

The article examines the history of formation and transformation of the system of Sharia Courts in Israel. Recreated according to the Ottoman model, it gradually began to include many elements of the country’s modern judicial system and to use in its practice not only Muslim law, but also Israeli law. For a long time, the most acute problem was the procedure for appointing Muslim judges known as qadi, which was eventually resolved through the creation of a special Committee, which would include both official Muslim lawyers and Israeli non-Muslim ministers. Particular attention is also paid to the analysis of the functioning of the Sharia Court in West Jerusalem, which, having the official status of an Israeli judicial institution, hears cases not only of citizens of the country, but also of those Palestinians who live in a stateless city.

The article analyzes the role and place of hijab in the daily life of Muslims. The types of head dresses of Muslim women from various regions of the world are considered within the framework of the article. The paper highlights the most distinctive similarities and contradictions of the head dresses worn with the norms of classical Islam described in the Quran. It also discloses the fashion trends of world brands’ special series producing clothes complying with Islamic standards. It reveals domestic contradictions arising in a society because of wearing a hijab, as well as mentions protest movements that arose in the Islamic world in connection with the need to comply with the dress code, taking into account not only the norms of traditional Islam, but also the norms of local traditions (adates) that affect the clothes of women in Muslim regions of the world. The research also considers the rights of women to wear religious paraphernalia and clothing for representatives of any faith. It reveals the peculiarities of hijab wearing and Muslim women’s mixed attitude towards this problem.

The book “The Incoherence of the Incoherence” (Tahafut at-Tahafut) by a peripatetic philosopher Ibn Rushd (Averroes, d. 1198) is written in response to the work of the theologian-asharite al-Ghazali (d. 1111) “The Incoherence of the Philosophers” (Tahafut al-Falasifa), in which he criticizes Muslim philosophical school Falsafa, mainly represented by al-Farabi (d. 950) and especially by Ibn Sina (Avicenna, d. 1037). This series of publications presents a translation of the chapters dedicated to three theses attributed to Falsafa and qualified by al-Ghazali as “heretical” (kufr), which are about the eternity of the world, about the mere universal character of God’s knowledge of individual things and about the impossibility of body resurrection.

This part includes Ibn Rushd’s answer to the first of two objections raised by al-Ghazali to the main proof for the pre-eternity of God’s creation - “from complete cause”. Parrying this objection, Ibn Rushd also examines the arguments of his opponents in favour of temporal creationism.

The aim of the given article is to show that the concept of “fitra” known as congenital but not deliberate faith comes as the basics for Epistemology (the science of cognition). It does not contradict the concepts of Existentialism and Cognitive Psychology but complements them. The article reveals that the concept of faith is not just a part of a logical conclusions structure but it is the act of mind which displays the will to live and to seek the purpose of life. That’s why faith is a necessary component of cognition. The author argues that Hegel’s Dialectical Pyramid is based on an erroneous exclusion of mental analysis from the epistemology. Existential Philosophy and Cognitive Psychology advanced the idea of coming back to the concept that sees the purpose of life as a human’s main purpose. Ibn Sina’s teaching about intuition surpassed European science and became relevant again. The concept of “fitra” in its rational interpretation is the bridge connecting different sciences and Theology. Author discusses the appearance of phenomenon of faith in epistemology and analyses the transformation of hypothetical faith into a religious one, as well as correlation between faith and religion.

The article is devoted to the description of a manuscript by a Tatar theologian of the 19th century Husein al-Kargali “Maakid al-marjan min masanid an-Nu‘man” (Leashes of pearls from musnads of the an-Nu‘man). This treatise is a set of abridgements of hadith collections (musnads) by an eponym of a theological and legal school traditional to Turkic-Muslim peoples imam Abu-Hanifa “Jami' masanid”. This composition was compiled by a medieval Baghdad scholar Muhammad al-Khavarizmi (1197-1257). The paper compares the shortened version with the original and describes the history of the book appearance in Bukhara and presents a short biography of al-Kargali. On the basis of these facts, the article reveals close spiritual ties of Muslims of the Volga-Ural region, Central Asia and of the Ottoman Empire, united by Hanafi theological tradition. It also discloses the important role of Bukhara emir Nasrallah Bahadur Khan (1827-1860) in these processes.

The article is devoted to a scientific biography of a Tatar theologian ‘Ata-Allah al-Atawi al-Qursavi (= Gataullah Kursavi, 1821-1894), who is the successor of Abu-al-Nasr ‘Abd al-Nasir al-Qursawi (1776-1812) and Shihab ad-din al-Marjani (1818-1889) School. This article reveals the degree of Sheikh ‘Abd al-Nasir’s ideas influence on the students of an educational institution founded by him. The study is based on the analysis of ‘Ata-Allah works, where Classical Sunni tradition is intertwined with the ideas of Tatar mujaddids. The conclusions formed demonstrate religious traditions continuity within one madrasah and describe the formation of a special regional branch within Hanafi-Maturidite school during that period. Particular attention in the study is paid to the analysis of the main ‘Ata-Allah work - “Mukhtasar al-maqal”. This book is his commentary on an Ottoman theologian Abu-al-Muntaha’s (d. 1592) interpretation of Imam Abu-Hanifa’s treatise “al-Fiqh al-Akbar” on Islamic doctrine.

The article presents analysis of Islamic legal opinion letter (fatwa) by the outstanding Tatar Muslim scholar Abu-al-Nasr ‘Abd-al-Nasir al-Qursawi (1776-1812) on the legitimacy of holding Friday and Holiday Muslim Prayers (in the Volga-Ural Region) outlined in his treatise “al-Irshad li-al-‘ibad” (“Setting people on the path of truth”). The legitimacy of holding Friday Muslim Ceremony was disputed by some of local religious leaders in connection with the absence in that area of two conditions established by the early Muslim jurists fuqaha’) of Hanafi legal school (traditional madhhab for the Tatars). In his treatise, Abu-al-Nasr al-Qursawi arguably proved the legitimacy and necessity of fulfilling this important devotional duty of Islam, which is important not only for cultic but also for social significance. This Tatar Muslim scholar could do it without going beyond the framework of Hanafi madhhab, thereby showing that this school is not limited to only one point of view and has broad law enforcement and methodological capabilities, that take into account regional and temporal characteristics.

This article is a part of a series of articles that shows positive dynamics of psychological work based on Ingush culture and it describes religious values based on child-parent relations as an example of a specific case. In the first article of the series «Multicultural approach in psychological counseling: ethical and religious aspect (analysis of the case)» using father-daughter relationship as an example, we described the psychological counseling process content, which was performed taking into account ethnocultural and spiritual characteristics of a client. The results of the study display that the multicultural competence of the therapist provides a high level of client confidence and denotes his or her professional approach to a case based on the use of ethno-religious resources in therapy. This article describes the process of culturally oriented counseling on the example of a father-son relationship.

The article, on the basis of Islamic Exorcism named Ruqya Sharia Study, examines the hypothesis of the legitimacy of using the methods of Islamic traditional medicine in the treatment of borderline conditions, despite the external irrationality of the process. This type of working with the phenomenon of possession is supposed to be a culturally-determined practice of treating neurosis and dissociative disorders, identical to psychoanalysis therapy. This comparison is based on a classic work of Claude Levi-Strauss “Structural Anthropology” and on the analysis of the rite of a shaman’s assistance in complicated births.