Today studying the heritage and works of great scientists and thinkers who lived on the territory of Transoxiana (Mawarannahr) is one of the fundamental moments in the process of self-identifi cation and the formation of modern Uzbekistan. Not only do their works help to understand the historical, national and religious roots, but also to educate the younger generation in the spirit of devotion and respect for the Motherland. They also serve as an excellent factual and practical material for confronting religious radicalism under the new conditions of various threats emergence. The purpose of the article is to show how rich and valuable the heritage of the great scientists of Mawarannahr is and how it can be used not only in the study of the Islamic sciences, but also in fi ghting modern threats, coming as an adequate response to religious extremism. Moreover, their legacy demonstrated the role of the scholars of Mawarannahr at the dawn of Islamic civilization in the formation and development of emerging Islamic sciences. The work relied on both primary sources and secondary research by scientists of the 20th – early 21st centuries. Historical and comparative analyses were taken as the basis of the methodology, and the chronological systematization of materials was widely used. One of the main results and conclusions of the article is that it has repeatedly demonstrated the genius and versatility of the works and achievements of the ulema and ascetics of Mawarannahr in the spread and development of Islam in the region.

The article examines the sources of “Nur al-Haqiqa” (1886) by Hasan ‘Ata Gabashi. The paper analyzes Gabashi’s “hybrid subjectivity” through the theological Muslim and Christian texts cited by the author, dogmatic and legal writings, works of a “secular nature”, as a person of a “boundary” time. The study shows how in his system of values the ideas of diff erent movements of intellectual thought subtly intertwined in the conditions of the constantly transforming reality of the 19th–20th centuries. In particular, being a graduate of the traditional “old-method” madrasah Ghaff aria, Gabashi simultaneously studies “secular” sciences: History, Geography, the Native Language. Moreover, working as a teacher in a madrasah in his native village of Maly Sulabash (now Vysokogorsky district of the Republic of Tatarstan), he includes these subjects into the curriculum, thereby introducing the “new method” into the education system. At the same time, he perfectly masters the technique of kalam and the logical methods of dispute, and participates in discussions and polemics with a great pleasure.

The article examines the biography and social activities of Fauzia Ibragimova (Dogrul), the daughter of a prominent Tatar religious and public fi gure A. Ibragimov. The name of F. Ibragimova in Tatar historiography has remained practically unknown until now. In this light, the article for the fi rst time introduces into scientifi c circulation the results of a research on the life path and socially signifi cant activities of F. Ibrahimova. Being the daughter of the most authoritative religious leader, F. Ibragimova, however, is an example of a deep transformation of a Muslim woman. The transformation, which refl ects the ideals and aspirations of both her outstanding father and other prominent ideologists of the renewal of Islam. F.Ibragimova is a seminal representative of the Tatar emigration, the author of a number of books on management, school textbooks, the founder, publisher and editor of one of the fi rst women's magazines in Republican Turkey. In addition, F. Ibrahimova, who wrote the life story of the Prophet Muhammad for children in English and French, can be considered to be a pioneer in familiarizing the younger generation in the West with the history and culture of the Muslim world.

The relevance of the article is justifi ed by several circumstances. Firstly, at the referendum on amending the Constitution of the Russian Federation, our people voted for an amendment to preserve the memory of the ancestors who passed on to us the ideals and faith in God, as well as continuity in the development of the Russian state. Secondly, the history of the creation of the Council for Religious Aff airs under the Council of People's Commissars of the USSR and its activities are of great interest to Russian and foreign researchers due to the fact that during the Great Patriotic War, the leadership of the USSR dramatically changed the vector and quality of relations between the state and the religious organizations by the Soviet citizens. A signifi cant manifestation of the new policy of the leadership of the USSR in relation to the religious organizations was the absence of a negative reaction of the USSR authorities to the patriotic initiatives of the majority of religious leaders and the masses. Despite the fact that the vast majority of believing citizens of the USSR showed themselves to be real patriots, for more than two years the authorities did not make decisions to give state-confessional relations a higher quality at the level of laws and create new authorities that would interact with religious organizations. After a radical turning point in the Great Patriotic War, the leadership of the USSR began to build state-confessional relations through the easing of laws and the creation in 1943 of the Council for the Russian Orthodox Church Aff airs under the Council of People's Commissars of the USSR and Council for Religious Aff airs under the Council of People's Commissars of the USSR in 1944.

The Islamic revival in the Republic of Dagestan, which has been observed since the 1990s , was associated with a return to the historical roots of its peoples, the intensifi cation of traditional religious and cultural values, as well as the spread of ideologies and practices of pseudo-Islamic radical and extremist groups and movements. While traditional Islamic values contributed to the social and spiritual integration of the Muslims of Dagestan, the activities of religious and political extremists bolstered their disintegration. In this regard, traditional clergy, primarily the Muftiyat of the Republic of Dagestan had to form countering forces opposing religious and political extremism. The all-Russian identity of the peoples of Dagestan in this period was formed on the basis of the revival and approval of traditions, counteraction to extremism, unifi cation of the peoples of the republic on the basis of the Russian language and culture, common history, constitutional provisions of the state. The authorities, the Muftiyat and the intelligentsia of the republic played an important role in these processes.

The author analyzes the features of development and the main vectors of transformation of radical political Islam in Indonesia in 2021. It is shown that at the end of 2020, the Indonesian authorities, for the fi rst time in several years, attempted to eliminate radical Islam in its institutionalized form, which led to the ban on the activities of the Islamic Defenders Front and to the arrest of its leader Muhammad Rizieq Shihab. The author analyzes ideological and organizational mutations and changes within the discourse of radical Islam in modern Indonesia. Particular attention is paid to the “new” actors represented by the revived Mashumi Party and the Ummah Party. The author analyzes the emergence of new and the revival of “historical” Islamist parties in the contexts of changes in the political space of radical Islam after the Front for the Defenders of Islam was banned. The article shows how and why Islamism reorganize itself, actively using the possibilities of the virtual space.

This article is devoted to the theological problem that has become relevant again today, namely the issue of infi nity or frailty of Hell. There have always been some theologians, stating that Hell is fi nite, that the hellish torment will end, and the inhabitants of Hell will either be pardoned and saved, or (according to another point of view) will be destroyed along with the hellish abode. Such points of view contradict the consensus (Ijma‘) of Muslim theologians of the past. The article provides an overview of some theological sources and studies, including Tatar theological heritage, entirely on this topic. The paper also discloses some theological explanations of the position of Sunni Islam on the infi nity of Hell and its punishment.

Russia is a multi-confessional, multinational country, on the territory of which representatives of diff erent religions and nations have been living side by side for many centuries. With the existing diff erences, awareness of the commonality of moral attitudes of the main world religions allows us to overcome stereotypes and xenophobia that divide people, which is the most important condition for the formation of a single civil nation, ensuring internal peace and harmony. Russia has accumulated a unique centuries-old experience of peaceful coexistence and interaction, joint creative work of the Muslim and Christian population. But, despite all the positive aspects, there are a number of problems that hinder the development of interreligious dialogue at the everyday level, between ordinary citizens. The emotional factor, the media, and confl icts in political life provoke interreligious strife. This phenomenon suggests that state and public life is closely connected and intertwined with religious relations: almost any action from the outside is refl ected in religion. In addition, the issue of interfaith dialogue is not only an integral part of the culture of public relations, but also, given the realities of our time, is a matter of national security of our Russian state. The article analyzes the main problems that hinder the development of interreligious dialogue in society, and also provides ways to solve them.

This paper discusses the distribution of the Prophet's medicine using mobile applications and social networks “Vkontakte” and “Telegram”. When you enter the words “medicine of the Prophet”, “sihr”, “evil eye”, “witchcraft”, “exorcism of genies”, etc., into the social network search bar, more than a hundred open groups come out, which can be divided into several categories: groups providing hij ama services; groups that sell medicines and oils allowed by Islam; groups in which various herbal remedies (black cumin, garlic, ginger, etc.) are recommended for improving health and prevention; groups dedicated to ruqya. Special attention was paid to the community “Treatment and expulsion of genies” in VKontakte. The community is interesting by fact that you can fi nd specialists in expelling genies, as well as you can off er the services relevant to the group by yourself. The search bar in the Play Market gives out an impressive amount of applications dedicated to the medicine of the Prophet. The author of the article focuses on the application “Anti Sihr: a cure for witchcraft”, where the users are invited to use three tests to independently determine whether a person is under the infl uence of the evil eye or witchcraft, or whether he is a subject to obsession.

The article describes and analyzes the theoretical problems associated with the case method in both General and Social (but not classical, communicative) Epistemology. The paper discloses the author's approach in solving and presenting cases. The approach is aimed at achieving the goal, which is in-depth training of consultants in the fi eld of confession-oriented psychological counseling. The author focuses on the description of the case method as an additional way to train specialists in confession-oriented counseling, including psychological counseling of Muslims. The article discloses the ways of reaching the goal by describing the case method in general and in a viewpoint of Social Epistemology. The author shows the specifi cs of the method not so much as a tool for description, but for training specialists. Revealing the case method as a tool that helps the counseling psychologist to carry out self-refl ection necessary to recognize and maintain internal and external self-boundaries, the author derives the defi nition of the internal and external boundaries of the case naming them as cultural and personal which can lead to a voluminous understanding of the problems that arise in the process of psychological counseling for all parties involved. The author draws preliminary conclusions and off ers a number of recommendations for the training of specialists, particularly in the situation of confession-oriented counseling. The article provides general information on the current state of psychological counseling for Muslims, as well as gives a sample case with its solutions. Moreover, the paper analyses the features of perception and errors of interpretation associated with external and internal cultural boundaries misunderstanding, after which proposes some recommendations for the results practical application.

This work studies the relationship between the social identity of practicing Russian Muslims, in particular its religious aspect, and its involvement in collective actions within the EMSICA model of collective actions by E. Tomas. The study is based on a number of methods: D. Van Camp "Religious identity individual and social components measurement" (adaptation by O.S. Pavlova to Russian Islamic version) method; auteur methods of measuring involvement in religious practice; auteur methods of measuring feelings of group anger; auteur methods of measuring the perception of injustice to the group; auteur methods of measuring involvement in collective actions; auteur methods of measuring the perceived eff ectiveness of collective actions. The calculation was performed on the basis of Spearman Correlation Coeffi cient, as well as linear regression analysis. The study sample consisted of 120 people, students of Muslim religious educational institutions.

The article discusses the issues on how Sufi sm can be related to modern Psychology, in particular, and on how the ideas of Jalaluddin Rumi are integrated into the psychological knowledge in modern Turkey and on how his works are applied in psychological counseling by modern Turkish psychologists. The article analyzes the main methods of applying Rumi's heritage such as Bibliotherapy and Sema (Dervish dance) as therapeutic methods both in group and individual therapy. Moreover, the paper provides a brief analysis of the seminal works by modern Turkish psychologists who use Sufi poem Masnavi and other texts by Rumi in therapy. As a conclusion, the article states that this approach can also be applied in Russian realities and is of interest to the modern Psychology in Russia for a number of reasons, including the growing interest in Sufi sm in the world; the presence of Sufi communities in Russia, which are actively developing, especially in the Caucasus region; active spread of Islamic Psychology in the world. There is little information on this topic in Russian, most of the papers are published in the Turkish language. Thus, studying the problem within this language will make it possible to fi ll the gaps in this area of research.