The author analyzes the formalized dimensions and forms of radical Islam in Indonesia, which in the 2000s were active within Indonesian political space. It is assumed that radical Islam develops as a heterogeneous phenomenon, and its feature of being secondary comes as systemic. The author believes that the radicals were unable to offer an original political program. Three Islamist organizations such as “Islamic Defenders Front”, “Indonesia without the Liberal Islam Network” and “the National Anti-Alcohol Movement” are analyzed in the article. The author studies various forms of Islamic radical activities, including anti-liberal demonstrations, criticism of ideological opponents, educational and social initiatives, anti-alcohol raids. The article reveals that the Front was an institutionalized form of Islamic radicalism, and the anti-liberal and anti-alcohol movements represented formally moderate organizations dependent on the Front, which cultivated a radical discourse. The author believes that after the prohibition of the Front in December 2020, anti-liberal and anti-alcohol movements can become the main exponents of radical sentiments in Indonesian Islam. The formal prohibition of the Front does not exclude the possibility of activization of Islamic fundamentalism supporters and their further radicalization.

The article is devoted to the question of the Turkic peoples’ influence on the development of Don Cossacks. This issue is debatable among Russian historians. Since the beginning of the XVI century, there have been found archival documents confirming a constant ethno-cultural interaction. Tatars were among those who lived in the Don winter villages, and were often sent on special assignments as a delegate to Moscow. The process of their integration had both the format of blood-related ties with Don Cossacks, and the preservation of ethno-cultural autonomy and religion within the Tatar Stanitsa. On the example of the Burkhanovs Don Cossack family, archival data on the integration of Tatars into the Don “melting pot” is presented. The work is based on archival documents and scientific research of historians studying Don Cossacks. As a result of the conducted research, it was possible to identify the main directions of Tatars’ participation in the ethnogenesis of Don Cossacks, moreover, here was revealed the fact of migration to the Crimean Khanate and Turkey.

This study comes as an attempts to summarize the published data and archival materials on the formation of the system of ethno-confessional education in the north of Kyrgyzstan, especially in the city of Tokmok. Due to its geographical location, this city was destined to become an educational center of Kyrgyz societies in the late nineteenth and early twentieth centuries. In 1897, Tokmok Russian-native school was opened, which was mostly named Rovnyaginskaya after the name of its head. Here, Muslim children were taught the basics of Islam and their native language, as well as Russian literacy and crafts – carpentry, bookbinding and shoemaking. According to the plan of the officials of the Russian administration of the region, such schools were supposed to train translators and small officials from the indigenous people. At the same time, in 1901–1902, the Jadid madrasah “Ekbal” (“Progress”) was opened in Tokmok, where, in addition to teaching the native language and religious disciplines, geography, arithmetic, anatomy and other disciplines were taught according to a new method. The article also provides a brief training program in this madrasah.

Tatar population, represented by Kasimov Tatars and Mishars, traditionally lives in the eastern districts of the Ryazan region (the former districts of Ryazan and Tambov provinces), with a total number of about five thousand people. The area Tatars residence was traditionally adjacent to the Russian, which formed early ethnocultural contacts and mutual perception, lead to the observation of the ritual practices of each other. Funeral and memorial rituals, ritual food became the most vivid impression of the “Tatar faith” for Russian neighbours (this is how Islam is designated in this area), and Muslim cemeteries are perceived as the border of someone else›s sacred space. The research is based on materials from expeditions to Tatar and Russian (Russian-Tatar) villages of the Ryazan region within the framework of the project “The Shadows of the Kasimov Khanate”, carried out in 2015–2020.

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

In this part Ibn Rushd completes the analysis of al-Ghazali’s criticism of the philosophical proofs for the eternity of the world. Here are the answers to the last part of Ghazalian objections to the second proof (“from the eternity of time”), as well as to the objections to the third (“from the eternity of possibility”) and the fourth (“from the eternity of matter”).

The article contains the translation of the introduction and the conclusion of the hadith qudsi collection “al-Itḥāfāt as-sanniyya fī al-aḥādīth al-qudsiyya” (“The brilliant gifts in the Hadith Qudsi”) by Muhammad al-Madani from Arabic into Russian. This treatise gained considerable attention of the researchers for it was considered as the most complete hadith qudsi collection in the Islamic tradition up to the second half of the 20th century. Al-Madani and his collection had also inspired some other authors who were engaged into making similar compilations as well. The author explains the main principle of the organisation of his hadith qudsi collection in the introduction of his work, and in the conclusion the hadiths qudsi definition is given, based on the Islamic scholars’ opinion.

The article describes a manuscript by an unknown Tatar theologian-jurist scholar of the 17th century, found in the collection of Arabic manuscripts of G. Ibragimov Institute of Language, Literature and Art. This is one of the oldest extant literary monuments of Tatar theological and legal thought. The treatise is a collection of fatwas written in the Old Tatar language on various issues of cult, family and marriage, financial, economic and criminal practice. The work also presents a Russian translation of selected fatwas, analysis of which made it possible to draw conclusions about the author’s good education and about the availability of classical works on Hanafi Law. The paper also demonstrates the existence of close relations within the Arab-Muslim World.

This article attempts to analyze the treatise of Muhammad Parsa (d. 1420) “Risala yi Qudsiyya”, which is one of the most important works of the Naqshabandi tariqah, which had a significant impact on the spiritual culture of Tatars and on many other Muslim peoples of Russia. This book was the first systematization of the history, of the basic principles and practices under this order. It provides an unbreakable chain (silsila) of his spiritual mentors, which substantiates the theological and legal legitimacy of his teachings, as directly related to the Sunnah of Prophet Muhammad and his companions. The work also pays special attention to the need for sincere love and impeccable obedience to your mentor as to the custodian of not only explicit, but also of sacred knowledge transmitted from the Prophet. The article also provides M. Parsa’s short biography and a list of his main works.

Based on the analysis of Sunni jurists’ classical and modern works, the article considers the provision on abnormal (shazz) fatwas – religious decisions that contradict either the unambiguous provisions of the sacred primary sources, or the agreed position of authoritative theologians (ijma’), or the goals (maqasid) of sharia or of a common sense. The work provides various examples of such fatwas in the early history of Islam, the era of the formation of classical theological and legal schools of thought (madhhabs) and modern times. In conclusion there is information about the reaction and attitude of the mufti, who issued the abnormal fatwa, to the case of a mistake revelation. Moreover, the article provides the explanation of his actions being legal or illegal due to his abnormal theological and legal decisons.

In the modern world, as noted by researchers (P. Berger, D. Hervieu-Léger, etc.), there is an increasing individualization of religion. Believers are increasingly constructing their own religion, using symbolic resources of different religious systems. The article describes three stories of young believers studying in Muslim educational institutions of Tatarstan. The paper also reveals the main stages of their spiritual quest. Young people are critically rethinking their own religious traditions. Their further religious choices turn out to be closely related to the changes in their personal lives and refer to the realization of their key life interests. A new understanding of religion gives young people a desire to benefit the entire Muslim community and provides them with an openness to social creativity. These stories show three options for rethinking a man’s religious tradition: the transition to Islam from Orthodoxy; creative combination of the postulates of Islam and Buddhism; and also a new understanding of Islam, different from that of the older generation.

This article is a part of series of articles, and demonstrates positive dynamics of psychological work within the framework of a specific case activity based on Ingush culture and religious values. In the first article of the series “Multicultural approach in psychological counseling: ethnoreligious aspect (analysis of case)”, using the example of father-daughter relationship, we described the content of the process of psychological counseling, performed considering ethno-cultural and spiritual characteristics of a client. In the second article, “Consulting in the client’s ethno cultural and spiritual context (case analysis)”, the process of culturally oriented counseling is revealed on the example of the Father-Son relationship. The results of the study revealed that the multicultural competence of a therapist, based on the use of ethno-religious resources, serves as a bed for a high level of trust from a client and displays a professional approach based on the use of ethno-religious resources in therapeutic work. This article describes the process of culturally oriented counseling on the example of a woman treated on the basis of analysis of her attitude to the fact of her missing husband.

The article is an attempt of theoretical comprehension of certain aspects of socio-psychological research, the results of which we presented in “Minbar” № 1, 2021. The study included tasks on understanding the reasons for Islam adoption by women in regions with Muslim minority, to identify the features of their adaptation to a new religious identity and to maintain the specifics and to form the solutions to the problems occurred. The ambiguity of certain terms encountered by us in the study of religious conversion prompted us to write this article.

In the first part of the article we considered the phenomenon of “religious conversion” from the perspectives of various scientific disciplines. Further, the terms often used in the study of religious conversion were analyzed and also their correctness, based on both compliances with the standards developed by D. S. Lotte and acceptance by believers, was assessed. In the second part of the article the semantic content of the terms “Russian Muslims” and “Ethnic Muslims” was corrected. We also proposed a new term – “Ethnic Neophytes” – to distinguish Muslims who are usually ascribed to a new and separate ethnic category being neophytes in fact, which can easily be proved by the fact of their families’ complete separation from religion in the second and further generations.

As a theologian specialist the author pays attention to the fact that in theological studies one of the standards of term applying should be the acceptance of the term by the believers of the very denomination where the term refers. Thus, the different term systems are acceptable for different theological studies within the field of diverse religions.