The article deals with the materials of the Tatar emigrant press of the 1930s dedicated to the memory about Isma‘il Gasprinsky (1851–1914). A series of publications addressed to the personality and creative heritage of the outstanding public figure appeared throughout 1933 in connection with the 50^th anniversary of the newspaper “Tеrjiman” (“Terzhiman” / “Translator”) and Gasprinsky’s 20^th death anniversary. The largest array of such papers was published in two Tatar-language periodicals: the journal “Yana Milli Yul” (Berlin) and the newspaper “Milli Bayraq” (Mukden). Part of those publications were probably initiated by the leader of Tatar political emigration Gayaz Ishaqy (1878–1954). In addition, anniversary celebrations and meetings were widely covered in emigrant media, as well as historiographic reviews. Covering anniversary events, publishing large printed materials and informing readers about current events, the emigrant press played an important ideological, organizational and coordinating role, connecting disparate communities and individuals, as well as relaying the most important meanings and values for the nation. Thus, the Tatar-speaking emigre press was an active participant in the discourse of national memory, developing and transforming in the difficult conditions of exile and separation from their homeland.

In the 19^th – early 20^th centuries Semipalatinsk became a major Muslim center of the Russian Empire. The city had 11 mosques and several Muslim educational institutions – maktabs and madrasahs. In 1900, the Muslims created a charitable society and at around 1904–1905, they opened a library at the Muslim charitable society. This event brought significant changes to the cultural life of the city. The library was attended not only by men, but also by women, as well as students of the Women’s Muslim School. After the death of Isma‘il Gasprinsky in 1914, it was decided to give his name to the Semipalatinsk Muslim Library. The history of this library, and the context in which it existed, allow us to discuss such issues as the peculiarities of relations between different social groups of Muslims, the policy of the Russian Empire to progressive tendencies in the life of Muslim societies, the specifics of the formation and distribution of charitable funds, and more.

At the end of the 19^th century, the territory of Turkestan administratively consisted of Russian Turkestan, Bukhara and Khiva Khanates. The last two were dependent on Russia both politically and economically, although they were officially considered independent. The Russian authorities were reluctant to interfere in the internal affairs of these vassal states. Because of this policy, the khan's administrations, until the events of 1917, tried to preserve the old method of management, as well as land and economic affairs. Despite the conservative attitude of the authorities to various innovations and the efforts of the Russian administration to reduce all ties with the outside world, the sparks of the modernist movement that swept the entire Muslim East in the last quarter of the 19^th century still penetrated into the khanates. Muslims of the interior regions of Russia, in particular the leader of the Jadid reformist movement Isma‘il Gasprinsky, played a special and main role in this matter.

The article examines the relations and cooperation of Gasprinsky with the palace elites of the Bukhara and Khiva Khanates on the basis of primary sources.

The article is devoted to Isma‘il Gasprinsky's personal and creative contacts with the Muslim intelligentsia of Transcaucasia: with prominent Azerbaijani teachers, publishers and public figures. Based on the materials of the “Terjiman” newspaper and books stored in the funds of the Bakhchisarai Museum-Reserve, the article discovers the closest circle of Transcaucasian acquaintances and the like-minded people of the educator. Gasprinsky played a significant role in the formation of the national periodical press, new educational literature and the dissemination of the Jadid education system in the territory of modern Azerbaijan.

The branches of the family of Simbirsk industrialists Akchurins, from which the wife of the public figure and publisher Isma‘il Gasprinsky Zukhra Akchurin (1862–1903) comes, lived in different cities of the Russian Empire. Since the end of the 19^th century, the Akchurins also lived in Moscow, becoming important figures of the local Tatar-Muslim community life. Consideration of the Moscow Akchurins history allows us not only to determine the genealogical ties of one of the most famous Tatar families, but also to outline the circle of Moscow acquaintances of Isma‘il Gasprinsky. Such social ties come as noticeable distribution channels for the “Terjiman” newspaper published by Gasprinsky.

The article examines the socio-political “Muslim project” put forward at the turn of the XIX–XX centuries by the famous Muslim figure, publisher and teacher Isma’il Gasprinsky (1851–1914), in the light of the problem of integration of Russian Muslims.

A key factor in ensuring better social mobility of Muslims in the Russian Empire is the diverse initiatives of Isma’il Gasprinsky in the field of education.

Moreover, Isma‘il Gasprinsky consistently advocated for restructuration and gradual unification of the Muslim spiritual assemblies in his own “Perevodchik-Terjiman” newspaper. At the same time, he justified the existence of this institution as a rational governing body for imperial Muslim subjects.

Under the circumstances of the Russian Revolution of 1905 his attitude towards unification of Muslim spiritual assemblies has evolved into a paradigm of “national-cultural autonomy” for Russian Muslims. This idea, in particular, was proposed by the All-Russian Muslim Union, affiliated with Gasprinsky.

This article argues that despite the questions, which this project posed, gradually transformed, the project itself kept following its dual, though, consistent aim. On the one hand, to consolidate Muslims as a particular group of subjects and inform them about the potential social opportunities in the imperial society, on the other, to assure the official authorities that imperial Muslims are eager to be integrated (not assimilated, though).

This paper presents an analysis of the oldest Turkish publication “Türk Yurdu”, which described the ideas of Isma’il Gasprinsky, primarily the theory of Turkism. The chronological framework is 1911–1914, i.e. from the publication of the fi rst issue of the magazine in 1911 to the death of Gasprinsky.

The analysis of the topic of Turkism coverage in “Türk Yurdu” still remains relevant and can make a positive contribution to the development of relations between the two countries in modern geopolitical conditions. On the pages of the magazine, there were the general Turkic problems together with the cultural and educational aspects. During the period under study, the purpose of the magazine was to unite the Turkic nations exclusively in a cultural sense.

As a source for analysis, the author uses the articles about the nation and Turkism by the Russian Turkic-Muslim emigrant and Turkish intellectual elite of the early 20^th century – Yusuf Akchura, Akhmet Agayev (Agaoglu), Ziya Gokalp, Sadri Maksudi.

The article discusses the activities of the scientist and educator Isma‘il Gasprinsky in the field of education of Muslim peoples at the turn of the 19^th-20^th centuries. Gasprinsky is the author of the sound method of teaching (Phonics). He established elementary schools on the basis of this method. Such schools appeared not only in the central regions of Russia, but also in Turkestan, as well as in Turkey and India.

The article describes the conditions, prerequisites and activities of some new method schools, dwells on the issue of opening a Jadid school in the city of Bombay.

The author makes an attempt to determine the essence and methodological basis of the appearance of the sound method. This method was introduced by Gasprinsky into the educational practice of Muslim schools. Gasprinsky's sound method was based on the experience of European, Turkish and Russian schools and on the works of prominent scientists and teachers. Gasprinsky created his own teaching methodology based on European pedagogical traditions and Islamic values.

At the end of the 19^th century, the Turkestan Region became the scene of disputes in the field of school education. The imperial administration created a whole network of Russian schools in the Turkestan Region (gymnasium, progymnasium, military school, Russian-native schools), but the local population continued to use their system of old-method schools. It can be said that during this period, only under the influence of the ideas of the Tatar intelligentsia leader Isma‘il Gasprinsky, the local population also turned to the creation of new-method schools. These educational institutions, which were called “al-jadidiya”, along with the preservation of Muslim elements, were supposed to combine the components of the new ways of modern education. It provided the application of a new methodology, the study of foreign languages, the Russian language and secular sciences. The educational approach of these schools paid special attention to the integration of the peculiar national and religious traditions of the people. As a result, a whole group of Turkestan educators embarked on an educational reform, where one of the focal points was providing literacy in the native language.

The paper examines the formation of the first new method schools and the use of modern teaching methods in Turkestan in the late 19^th − early 20^th centuries. Besides, the article highlights the school reform supported by the so-called national “progressists”, analyses the textbooks used in Jadid schools, and the problems associated with education at the beginning of the 20^th century.

This article serves as an introduction to the translation of the book “The Incoherence of the Incoherence” (Tahafut at-Tahafut) of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198), written in response to the work of the theologian-asharite al-Ghazali (1058–1111) “The Incoherence of the Philosophers” (Tahafut al-Falasifa). The paper highlights the Quranic paradigm, the Kalam and Falsafa approaches to the demonstration of the “knowledge” attribute.

The work presents a brief overview of the controversy of two thinkers around related issues – about God’s knowledge of the universals and about His knowledge of Himself. Moreover, the research notes the connection between the book of Ibn Rushd and his earlier theological and polemical treatises: “On God’s knowledge”, “On the correlation between philosophy and religion” and “On the methods of proof for the principles of creed”.

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

This section deals with the third of the theses attributed to the philosophers and singled out by the opponent as heretical – about the alleged God’s ignorance of particulars. Showing the incorrectness of both the attribution of the thesis to the philosophers and the Ghazalian objections raised against it, the philosopher points out that, from the Falsafa point of view, God’s knowledge of world beings cannot be qualified in terms of “universal” or “particular”.

This article is an integral part of a series of articles in which the positive dynamics of psychological work based on Ingush culture and religious values is shown by the example of specific cases of child-parent relations. In the first article of the series “Multicultural approach in psychological counseling: ethno-religious aspect (case analysis)”, using the example of fatherdaughter relations, we described the content of the process of psychological counseling, that was 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)” reveals the process of culturally oriented counseling on the example of a father-son relationship. The third article, “Ethnic and religious identity as a client's resources in working with a psychologist,” 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 the fourth article “Cultural and spiritual dimension in psychological counseling (case analysis)”, an analysis of a multicultural approach in psychological counseling, which takes into account the ethnic and religious specifics of the client, is given on the example of a specific case of the work of a psychologist sensitive to cultural and spiritual differences with mother-daughter relationships. The positive dynamics of psychological work based on the Ingush culture and values of Islam is shown.

In this article, we tried to comprehend the experience of a ten-year-old girl saying goodbye to her mother, to understand what helps a person when his loved one leaves this world. The results of the study showed that the multicultural competence of the therapist provides him not only with a high level of client confidence, but also a professional approach based on the use of ethno-religious resources in therapeutic work.