The article examines the process of Tatars studying abroad at the end of the 19th – beginning of the 20th centuries – in Bukhara, Samarkand, in the world centers for Islamic education – Istanbul, Cairo, Medina, Deoband. On the example of specifi c individuals, the prerequisites and some features of the learning process, including the issues of material support for students, as well as the further fate of the Tatars who graduated from these educational institutions, are described. Many graduates returned to their homeland and continued the work of their mentors. The most capable ones were invited as teachers to the madrasah that they themselves graduated from. The paper includes the results of the well-known Tatar scholar and theologian Shihab al-Din al-Marjani and the materials of the Tatar periodical press of the early 20th century. Many of the materials are introduced into scientifi c circulation for the fi rst time.

The proposed article for the fi rst time reconstructs the signifi cant pilgrimage of the authoritative theologian of the Middle Volga Region, sheikh, akhund Nurgali (Nur ‘Ali) Hasanov. This outstanding personality for more than 30 years led Buinsky madrasah in Buinsk town, was one of the brightest Sufi leaders of his time. He taught and raised a large number of students, among them 200 became imams, about 10 chose to be akhunds (muhtasibs), a large number of muezzins, teachers of elementary religious schools and madrasas, and 8 directors of large madrasas of the Middle Volga Region. Among his students there were 2 deputies of the State Duma, prominent scientists, writers, public fi gures of the Tatar nation of the late XIX – early XX centuries. His merits were recognized by the authorities of the Russian and Ottoman Empires, from which he received the highest government awards – silver and gold medals “For Diligence” and the 1st Degree Honorary Order “Osmania”. The path of Nurgali Hasanov’s long pilgrimage includes many signifi cant events, where there are the visits to the cities of Moscow, Petersburg, Odessa, Istanbul, Beirut, Damascus, Tabuk, Medina, Mecca, Jeddah, Bakhchisaray and to many other historical places, there are the meetings with Sultan Abdulhamid II, famous politicians, scientists, Sufi mentors. The author of the article bases his research on the theologian’s work for the fi rst time introduced into the scientifi c circulation, and dedicated to his pilgrimage “al-‘Awatif al-hamidiyya fi -l-siyahat alnuriyya [Grateful feelings of a bright travel]”, which was translated from the Arabic Language. The researcher also refers to an autobiographical work “58 yel gasyrda jawalan [58 years of travelling in one century]”, to published Osman (Ottoman) archive materials and to Tatar newspapers of the pre-revolutionary period. The events discussed basically cover the moment from early July 1906 to late March 1907.

The article is devoted to the role of Muslim Cossacks at the present stage of the Russian Cossacks development. The issue is debatable and has not ever been discussed by domestic and foreign researchers. Following the succession from the Cossack troops of pre-revolutionary Russia, the Muslim Cossacks are active participants in the so-called Revival, characterized by creating Cossack farms, military formations and etc. The Russian Federation state policy towards the Russian Cossacks considers the possibilities of their incorporation into military Cossack Societies and concedes forming large public associations of Cossacks. An important component of the policy is the participation of Muslims in the confl ict in the Donbass, which takes place on the historical lands of the Don Army Region. The work is based on journalistic materials and research papers from online publications. As a result of the analysis, it was possible to determine the actual aspects of studying the factor of Islam in the Russian Cossacks, which has not only historical foundations, but also modern practical directions.

The system of Russian mass media has experienced fundamental changes over the past thirty years, that, in its turn, caused a surge development of the sector of specialized publications, which undoubtedly included the segment of Muslim publications that had arose on the wave of democratic changes in the country in the 90^s of the XX century. The article analyzes special printed Muslim magazines as a type of media published and distributed in Tatarstan in the Russian and Tatar languages. The research considers the analysis of the content of the Muslim print magazines “Al-Qibla” (“Direction to Mecca”) published between the years 2004– 2010 in the Tatar language, “Muslims” magazines published in the Russian language, “Azan nury” (“Ray of Adhan”) printed in the Tatar and Russian languages between the years 2012– 2013. The paper provides an analysis of the thematic orientation of these journals, the form of ownership, the periodicity of their release and reveals the information about the target audience and about the implementation of the functions of journalism.

The article for the first time describes the theological and legal views of a famous Moscow imam ‘Abdulwadud Fattaheddinov’ (1882–1954), identifi ed on the basis of analysis of one of his publications in “Shura” Journal. Presenting a detailed critique of two Qadimist fatwas, it quite vividly characterizes its author as a consistent progressive man who denies blind imitation of tradition in matters of religion, who calls for modern rational proofs of Islamic truths and explanations of the Quran, the author comes as a supporter of a principle of “Sharia goals” and a defender of women’s rights. At the same time, the theologian bases his fatwa-making not only on his own interpretation of the sacred primary sources, but also appeals to classical works of a traditional for Tatars Hanafi madhhab. The research for the first time among Russian Muslims coveys the need for the translation of Quran and other Islamic literature into Russian. The paper also reports the unknown fact of the fi rst neophyte Muslims appearance in Russia just after granting freedom of conscience by the Provisional Government in July 1917.

This article is a study of the term “bid‘a” (“innovation in religion”) by the Tatar theologian Shihab al-Din al-Marjani (1818–1889) based on his work “al-Barq al-wamidh ‘ala al-baghidh al-musamma bi-l-naqidh” (“Flash of lightning in response to the hated, named as the enemy”) and the Andalusian jurist Abu Ishaq al-Shatibi (d. 1388) on the material of his work “al-I‘tisam” (“Strong hold [on the Quran and Sunnah]”). Discussions around this term continue in modern Islamic discourse, so it is important to study the approach of a representative of the Tatar theological thought in comparison with the understanding of the author of a classic work devoted to innovations in Islam. The very fact of the condemnation of religious innovation is not questioned by any of the theologians, but disagreements regarding its defi nition, the admissibility of dividing innovations into categories, are among the central problems of Islamic theological discourse.

The object of the study is the work of a well-known Hanafi authority Abu Mansur alMaturidi “Kitab al-Tawhid”, where he examines the ways of learning. The analysis displayed the fact that the theologian, adhered to the idea of the admissibility of the world cognition, identifi ed three ways of cognizing: by sense organs (‘iyan), by tradition or legend (khabar) and by mind (‘aql), which, in his opinion, are sources of any knowledge, in general, and of the theological one, in particular. The theologian believed that all the three generate the so-called categorical knowledge, which makes it possible to substantiate the main propositions of the Islamic creed.

Тhe article discusses Musa Jarullah Bigiyev’s legal views on the reform of the Muslim Legal System, which together constitute an integral legal conception. The relevance of the question posed is related to the lack of research in Russian Legal Science devoted to the analysis of Tatar jurists’ legal views, and, in particular, of Musa Bigiyev’s. The research uses the method of comparative jurisprudence, which allows us to consider the ideas of Musa Bigiyev in ratio with the existing legal systems of Western European states. The paper also deals with the method of legal hermeneutics, which allows to interpret various legal ideas of Musa Bigiyev, taking into account the established terminology and concepts in the theory and history of the state and law. The novelty of the study is determined by the fact that it comes among the fi rst papers that summarize Musa Bigiyev’s views on the reform of the Muslim Legal System. The reform that supposes revising the hierarchy of sources of Islamic Law, strengthening the role of the legislative act, and activating lawmaking. The conclusion describes the signifi cance of Musa Bigiyev’s legal ideas on the development of the Muslim Legal System.

The presented article attempts to get acquainted with the first Arabic-Russian dictionaries to the Quran, which are the legacy of Russian Orientalists of the 19th – 20th centuries, created to answer a number of questions that arise in the course of theological research aimed at understanding the Quranic texts. The results of the work done revealed a sequence of various dictionaries, the authors of which relied on the works of their predecessors, supplementing or correcting the previously existing dictionaries. The article considers the dictionaries by A.V. Boldyrev. (1836), Gottwald I.F. (1861), Girgas Vl.F. (1881), Juse P.Cr. (1903), Attaya M.O. (1913), Ode-Vasilyeva K.V. (1929), Baranova H.K. (1940–1946), as well as the expert opinion of I.Yu. Krachkovsky about these works. The research done proves the importance of the need to draw the attention of the Islamic Theological Scientifi c Community, as well as of the students of Islamic Universities, to the first Arabic-Russian dictionaries containing the Quranic vocabulary. The phenomenon, unfortunately, remains a bibliographic rarity these days, and the knowledge about will significantly enrich the researches in the field of Islamic Theology, as well as will contribute into the distribution of the Russian Orientalists legacy, which often remains unknown to the Muslim ummah.

The article provides a brief overview of the Quran Interpretation Science (‘ilm altafsir) emergence and development; the paper also reveals a brief description (sources, structure, classifi cation) of a Tafsir by an outstanding theologian, a philologist and a representative of Shafi ‘i Legal School Nasir al-Din al-Baydhawi, the handwritten lists of which are stored in the Collection of Arabic Manuscripts of G. Ibragimov Institute of Language, Literature and Art; the study proves the fact that the Tafsir was used in the educational process in Tatar Confessional Schools; a translated segment from this essay, given in the article, can easily prove the highly scientifi c character and complexity of the Tafsir text, that comes as an evidence of its author’s appropriate education and cognitive abilities. All the above-mentioned indicates the high level of schooling of Tatar Religious Intelligentsia that, in turn, allowed them to study such kind of work, being involved in the world system of Muslim Education.

The main purpose of the article is to reveal the features of Sharia argumentation when using any names (الأسماء) and attributes (الصفات) related to Allah. Particular attention is paid to the use of the Hadiths of the Prophet Muhammad (ﷺ) in explaining the issue under consideration. Based on the study of the positions of early and late Ahl al-Sunnah wa al-Jama‘ah theologians, the paper reveals which of the Hadiths can and which cannot serve as an argument for approving a particular name and attribute to the Almighty. The very research substantiates the approach that the names (الأسماء) and attributes (الصفات) describing Allah, as well as the provisions of Sharia related to the prohibition or permission, should find the confirmation in the main sources of Sharia Law – in the Quran and Sunnah. However, not every Hadith can serve as an argument in the above-mentioned issues due to the degree of its authenticity. The problem of understanding the truth of the Hadiths is one of the topical and significant issues not only in Hadith Studies (ʻilm al-ḥadīth), but also in modern Islamic Theology, primarily due to the fact that basic issues of Islamic beliefs are reflected in it. The novelty of the study lies in the fact that it considers an attempt to systematize and generalize the statements of authoritative Sunni theologians on this issue.

The proposed article analyzes the collocations of the Arabic language associated with Islam religion. The study consists of eight sections: wise sayings in the Quran; wisdoms in Hadiths; proverbs that contain the names of Allah; proverbs that mention Prophet Muhammad; proverbs based on the stories related to Prophet Muhammad; sayings that mention Heaven and Hell; proverbs that deal with religion and religious values. The proverbs refl ecting the mental characteristics of the Arabic people is an interesting material to study. The research reveals the peculiarities of the original proverbs in accordance with their translations, provided just after them. The Quranic passages are followed by references to the original texts in the Quran. Among the examples there are the proverbs both in literary Arabic and in territorial dialects, with the indication of the Arabic country in parentheses. The sources of the research are materials from collections of Arabic proverbs and excerpts from personal conversations with native speakers. However, the collections we studied do not include all the proverbs and sayings, because some of them exist only in colloquial speech and are passed by word of mouth, forming a special collection of local wisdom that postulates good behavior and shares values and life experiences.

This article is an integral part of a series of articles in which the positive dynamics of psychological work based on Ingush culture and on religious values is shown by the example of specifi c cases of child-parent relations. In the fi rst article of the series “Multicultural approach in psychological counseling: ethno-religious aspect (case analysis)” [1], using the example of the father-daughter relationship, we described the content of the psychological counseling process, performed taking into account the ethno-cultural and spiritual characteristics of the client. The second article “Counseling in the cultural and spiritual context of the client (case analysis)” [2] reveals the process of culturally oriented counseling on the example of the father-son relationship. The third article “Ethnic and religious identity as a client's resources in working with a psychologist” [3] reveals the process of psychological counseling, taking into account cultural, religious and individual diversity, using the example of the relationship between a spouse and her missing husband. In this article, using the example of a specifi c case of the work of a psychologist sensitive to cultural and spiritual diff erences, with the relationship of mother and daughter, an analysis of a multicultural approach in psychological counseling is given, which takes into account ethnic and religious specifi cs of the client. The positive dynamics of psychological work based on Ingush culture and values of Islam is shown. Based on the analysis, it is concluded that the multicultural competence of the psychologist provides the consultant, on the one hand, a high level of client trust, and on the other hand a professional approach based on the use of ethnoreligious resources in counseling.

In the context of the globalization of modern society, mutual understanding between representatives of diff erent cultures, peoples and confessions becomes an urgent issue: it is necessary to maintain political, socio-cultural and economic stability in the Russian Federation. It is likely that it is spiritual values that will become a unifying communicative factor that will make it possible to conduct an inter-civilizational dialogue, fi nd points of mutual understanding and help to feel and realize the unity of the Russian and world communities. In this regard, one of the important spiritual values is “sincerity”, integrating many elements of the spiritual sphere and acting in diff erent aspects (axiospheric, social, individual-personal). The phenomenon of sincerity is revealed in the article in the semantic space of modern psychology and Muslim tradition in the context of intercultural communication.