The article is devoted to the issues of cooperation of Muslim religious leaders with the leaders of the right-wing monarchist (Black Hundred) movement. As an example, the case of ishan Gabidulla Kurbangaliev (1859–1919) is considered, whose attorney was the well-known right-wing politician, lawyer Boris V. Nikolsky (1870–1919). Based on archival documents, in particular, the materials of this case, the author raises the question: Why were Muslims with right-wing views not seriously considered as ideological allies by the leadership of the Black Hundred movement?

By the beginning of the twentieth century for almost 2500 years of its history,Iranwas an originally monarchical country, where the republican ideas and traditions were completely untypical. Nevertheless, from the end of December 1923, the society traced the idea of overthrowing Ahmed Shah Qajar and replacing constitutional monarchy with a republic. The main source of the republican movement was the Tajjaddod (Renaissance) Party, led by Seyyed Mohamed Tadayon. In fact, the whole process was initiated by an almighty dictator Reza Khan (whose honorary title was Sardar Sepah). He held the posts of a Prime Minister and a Minister of War and in order to achieve his goals he forced Ahmed Shah to leaveIranin November 1923. Reza-Khan wanted to repeat Kemal Ataturk’s way, and planned to become the so-called lifetime president of the republic.

However, the movement for becoming a republic provoked strong resistance in various segments of Iranian society, which was led by Shiite clergy. The leader of Anti-Republican Movement was Seyed Hassan Modarres, a major theologian and politician and a member of the Majlis (Parliament).

As a result of a sharp struggle between the opposing camps, the Republican Movement suffered a crushing defeat. The reasons for it were, firstly, the unwillingness of the majority of Iranian classes and social groups to give up the monarchy and, secondly, straightforward and rough actions of the Republicans, which caused the opposite effect among the population.

The article introduces the content of a previously unknown document related to the history of Turkestan emigration in Egyptin the 40s of the twentieth century. We mean the Charter of Turkestan Charity Society (Turkestan Jamiyat-i Khayriyesi), created inCairo in 1944 by a group of eminent people from the Bolshevik Central Asia political refugees. The document is written in two languages: Arabic and Turkish. Not only the main part of the document is of particular interest, but it also makes it possible to identify the names of prominent representatives of theTurkestan emigrant community who participated in the creation of the society. The relevance of the proposed material is caused by the fact that the information about the very process of creation and its initiators is not available neither in domestic nor in foreign theses published recently on the history ofTurkestan emigration. In addition, the article reveals some fresh evidence about a group of people who were in close relationship with one of the brightest representatives ofTurkestan emigration, a Tatar theologian, Musa Bigiev (1875–1949). Here we mean HH Princess Khadija Abbas Hilmi (1879–1951), a representative of the Muhammad Ali dynasty, as well as Musa Bigiev’s students Yusuf Uralgiray (1915–1976) and Muhammad Turkistani (1904–1991).

This article examines the process of Islamic charitable activities formation in the PostSoviet Russia on the example ofKazan«Yardem» Foundation. The study of this phenomenon considers two theoretical approaches where the first is the «symbolic capital of Pierre Bourdieu» and the second is the «moral economy», developed by a number of authors. In our opinion, the development of Muslim «Yardem» Foundation can serve as a textbook example of how the attitude towards economy as to a moral instrument for achieving social justice can lead to the formation of a large charity project. At the same time, charity work turns out to be a symbolic capital that receives recognition not only from the society but also from the state. Along with the formation and functioning reconstruction of «Yardem» Foundation, our study also raises the fact of how the development of Muslim charity and social work can become one of the mechanisms for preventing extremism.

(Translation from Arabic into Russian, intoduction and comments)

This series of publications is a translation of selected sections from the book «The Incoherence of the Incoherence» (Tahafut at-Tahafut) of a peripatetic philosopher Ibn Rushd (Averroes, d. 1198), written in response to the book of asharite mutakallim al-Ghazali (d. 1111)

«The Incoherence of the Philosophers» (Tahafut al-Falasifa). The first of these sections and the longest one is devoted to the question of the world’s eternity.

In this part Ibn Rushd continues examining the first of the two objections raised by al-Ghazali as the main proof for the pre-eternity of God’s creation – «from the complete cause», or, in Ghazaliane wording, «It is impossible that the temporal should proceed from the absolutely eternal». According to this objection, it is the God’s eternal will that predetermined the specific moment when the world came into being.

The present article examines the theoretical foundations of the «European Islam» project, that can be understood as a set of the following factors: a new understanding of the «universal» and «individual» correlation in Islam, differentiation of sharia and fiqh, deconstruction of traditional (in terms of «Islamic sacred geography») opposition between «the world of Islam» and «the world of infidelity». This project deserves serious attention as an attempt to re-conceptualize the very essence of cultural identity. The author demonstrates that the existential motive for developing Tariq Ramadan’s theory is the urge to overcome the «inferiority complex» of Islamic youth inEurope. The path of integration of Muslims into the European environment presented by Ramadan’s project leads to their energy being redirected to more constructive endeavors, so that they can actively participate in building a common future society and politics. The author proves, that the notion of «European Muslim» transforms the concept of «European citizenship», even for Christian and secular people inEurope.

The article is related to the analysis of Hadith Qudsi as a set of apocryphal texts in Islamic tradition. The main purpose of the article is introducing a common definition of Hadith Qudsi and providing unique information about the development of studies on it. Moreover, the paper provides deep comparative analysis of the most important collections of Hadith Qudsi. The research is peculiar with its strictly textological approach that can be contrasted to the predecessors’ works where the texts were basically used for cultural researches.

This article analyzes one of the classical works «Yatimat ad-dahr fi fatawa ahl al-’asr» (a Unique collection of fatwas of our time scholars) by a traditional for the Volga Region Muslim Hanafi School of Theology (madhhab). Most biographical writings ascribe the authorship of this work to Muhammad Ibn Mahmud at-Tarjumani (d. 645/1247). But the authors of the paper, having analyzed the manuscripts, which were compiled to form the work and having examined the Ijaza of al-Zamakhshari, naming arrays of his students, found out that the work actually belongs to the pen of his grandfather ‘Abd ar-Rahim Ibn’ Umar at-Tarjumani (approx. born in 515/1122). As well as the authors managed to identify some events concerning the biography of the theologian, for example, they made an assumption about his date of birth and revealed some textual features of this work.

The article presents the results of the study on how the Psychological issues were reflected in Tatar literature and in book-composing traditions, in textbooks and works of Tatar scientists, teachers, religious and public figures of the early 20th century. Ideological, aesthetic and artistic features of the works of Tatar literature representatives developed in accordance with Sufi traditions, with the domination and prevalence of didactic and humanistic principles. Without losing its eastern roots, which go deep into Sufi philosophical and aesthetic thought, Tatar literature in the early twentieth century becomes susceptible to the perception and creative rethinking of new, modernist experiments. Publications by Musa Bigiev, M. al-Gaffari, and others, which appeared in the early twentieth century, devoted to the problems of creating high art, in which religious ideals of Islamic society would be expressed and which would contribute to religious reform, were an important factor that played a role in the development of Tatar theoretical and literary thought in the early twentieth century, where there is a special interest in the psychological direction in Russian literature studies. At the same time, translated essays devoted to the issues of Psychology appear on the pages of Tatar periodicals; a number of educational institutions of a new type begin to teach these subjects. Some authors of tutorials seek to use language and speech techniques in their texts to influence and convey information to students, in the form of Psychological Pedagogy methods such as observation, conversation and analysis.

The article presents the results of an assessment that considers the prevalence and severity of emotional burnout among imams. The study involved 30 imams attending Advanced training courses at Russian Islamic Institute. All the participants were of a masculine gender between the ages of 32 and 55 and who have been imams for 10 up to 28 years. To identify and assess the level of a burnout syndrome in the study, we used the following questionnaires and methodologies: «Rapid assessment of burnout» by V. Capponi, T. Novak, MBI questionnaire by K. Maslach, S. Jackson in the adaptation of N.E. Vodopyanova, a methodology by V.V. Boyko for diagnosing the level of emotional burnout. Analysis of the study results revealed that the majority of imams examined revealed the signs of burnout, although not severe, closer to emotional exhaustion and depersonalization syndrome. This fact displays the need of conducting corrective and preventive measures for preventing the further development of the syndrome.

This article presents a general description of the author’s course «Spiritually-oriented Pedagogy and Psychology», intended for undergraduates, postgraduates and doctoral students in «Theology», «Philosophy», «Psychology»; for educators and psychologists teaching in universities, that implement the «Theology» training direction; for school teachers leading the courses of «The Fundamentals of Religious Culture and Secular Ethics», as well as for the members of the Association of Psychological Assistance to Muslims who work with religiously oriented clients. The article also reveals the reasons of the course creation, its goals and objectives, specifies the course structure and provides the results of its approbation.