The article deals with historical development of the theological heritage of the Muslim peoples of Russia. Authors attempt to identify features specific to the formation of theological and legal Islamic thought. They research the activity of the important centres of Islamic scholarship in Russia, mainly the Northern Caucasus and the Ural-Volga region. The results reveal the successful adaptation of the legal system as developed for centuries within the framework of the Russian Muslim community as “the northern outpost of the Islamic world” to the realities of modern life. Modern times bring challenges to the spiritual security of the Russian Federation. Among them is global terrorism, as well as attempts to implant ideology historically and traditionally alien to the country into the religious communities of Russia as well as the Islamic Ummah. Within this context, the fatwa-making activity of the Russian muftis is of great importance. Having implemented the theological and legal heritage of Islamic thought into the modern spiritual practice of the Russia's Muslim community, spiritual leaders who stand on the position of moderate Islam have issued and continue the tradition to issue fatwas (decisions). These fatwas are aimed at preserving spiritual integrity, religious values, morality and compliance with religious prescriptions traditional for Islam in Russia. The system of Islamic education as formed in Russia based on unified methodological approaches, which should contribute to training Islamic theologians in Russia.

 This article is devoted to the description of historical and cultural monuments of Bashkortostan in the form of Sufi Arabic handwritten works concentrated in the funds of their storage of the Department of Rare Books and Publications of the National Library of the Republic of Bashkortostan named after. Ahmed-Zaki Walidi and the Department of Rare Books of the Scientific Library of the Ufa Research Center of the Russian Academy of Sciences. Based on the study and analysis of these sources, introduced into scientific circulation for the first time, it was possible to identify the nature, process, and features of the spread and development of Sufism in Bashkortostan. The variety of Sufi handwritten works in the collections of Ufa city and their wide chronological framework, represented by the Late Middle Ages and the period of Modern times, indicate the demand for these historical and cultural monuments among the Muslim population of the region in the pre-revolutionary period.

This paper reviews the works and essays devoted to the fundamentals of Islamic Law (usul al-fiqh) in general, and those published in Kazan in pre-revolutionary times, in particular. Among the works discussed, the overwhelming majority are the works of Hanafi authors. The paper considers the publications of foreign theologians who mainly lived in Central Asia together with the works of domestic theologians of the 18^th-20^th centuries. All works were published in Arabic.

The scientific novelty of the study lies in the fact that, firstly, the problems of the foundations of Islamic Law have not been sufficiently studied in modern domestic literature. Until now, in Muslim educational institutions there is no worthy textbook in Russian on usul al-fiqh. Secondly, we believe that our study will be the first review of all the works published in Kazan once devoted to the problems of the foundations of Islamic law. The results of this study can be used for the further revival of Russian theology by editing and publishing the works of Tatar theologians mentioned in this article.

In 1870, special rules for organizing the system of education for non-Russian schoolchildren appeared in the Russian Empire. This was a sign of the beginning of intensive work aimed to integrate the Tatars into the general imperial social and cultural system. One of the articles of the law on March 26, 1870 called for the opening of Russian classes at the madrasah. In 1875, 11 Russian classes functioned at the different madrasahs in the Kazan province. But most of the Russian classes worked in Kazan. In the city of Chistopol, where a large Tatar community lived and the famous madrasah worked under the patronage of Muhammad-Zakir Kamalov, the Russian class was opened only in 1881. Kamalov perceived the new changes negatively, so in Chistopol, in the 1880–1890s, there was a conflict arosed between the supporters of a religious figure and the officials of educational control. One of the participants in the conflict was Mir-Sa‘id Yunusov, the teacher of the Russian class. In the article, we reconstructed his family and work cases on the basis of archival documents. Besides, we used Qayyum Nasiri's memories of the experience of organizing the Russian class in Kazan as an analogy. The writers Fatih Karimi and ‘Ayadh Ishaqi also studied at the Chistopol Madrasah in the late 1880s and early 1890s, so we used materials related to their lives for our work. The author concludes that the Russian-class madrasah of Chistopol case was mainly caused by the arrow of age and personality problems.

Since the 1880s, an active part of the Muslim intelligentsia has been striving to reform the educational system (the so-called Jadidism) on the territory of the Russian Empire. A Crimean teacher and public figure Ismail Gasprinsky (1851–1914) was at the origins of the spread of the Jadid educational system in Russia. In the future (1880s–1915s), centers of new-fashioned education appeared on the territory of the Volga-Ural region. Despite the fact that there were no such well-known and large-scale Jadid schools in the Samara Province, as, for example, in Kazan or Ufa, a new type of educational institutions starts appearing in some counties and the provincial center of the region. The author attempts a comparative analysis of the program of the Jadid schools of the Samara Province with other well-known new-fangled educational institutions of the Russian Empire. As a result, the author concludes that, for the most part, the Jadid schools of the Samara Province had much in common in educational and methodological approaches with other madrassas of the Russian Empire of this type: they clearly defined the terms of study, introduced secular subjects, carried out the sound method of teaching (Phonics). Moreover, education in native language, classroom teaching and fixed-term system became possible.

The study of the activities of Muslim institutions in the field of regulation of social relations in a secular state is of particular interest in terms of religious associations’ adaptation. The authors explore the structure of the Qadiyat of the Muslim Religious Board of the Republic of Tatarstan, the powers of qadis, the main directions of their activities and give examples of the consideration of cases by Muslim judges, analyzing regulations and publications within the framework of the structural-functional approach. Tatarstan qadis as members of the Qadis Council and as regional Muslim judges perform control, advisory, mediation and arbitration functions. Qadis deal with marriage and family matters, inheritance disputes, settle conflicts in the business sphere, consult on Sharia issues and are engaged in the preservation and strengthening of Tatar traditions. One of the promising directions for the development of the institution of Qadiyat as an instrument for pre-trial settlement of disputes is the creation of a mediation and arbitration body on its basis that can help a wide range of believers to resolve conflicts according to the norms of Islam and Russian laws.

The article explores the ideas of Muslim women about the development of the Halal industry in the Republic of Tatarstan. The relevance of the study lies in the significant number of Muslims who are interested in the development of the production of goods and services that meet the norms of Islam. The research considers the services provided in the field of Islamic banking (mortgage, lending), beauty and health services, the development of Halal Lifestyle in the Republic of Tatarstan. Thus, the paper reveals the problems of the industry, connected with the purchase of housing on a mortgage; overpriced beauty and health services; discrepancy between the cost and the quality of the products; lack of halal certification for some services etc. Attention is focused on the joint work of the official clergy, state authorities, employees of the Halal Committee under the Spiritual Administration of Muslims of the Republic of Tatarstan, manufacturers and suppliers of goods and services, as well as Muslim consumers to coordinate efforts and receive feedback. Within the framework of the study, the author relies on a semi-structured interview – the method of qualitative research.

In Islam, in family relations, special attention is paid to the issue of leadership in the family, called in the Quran by the term “al-qiwamah”. This is due to the fact that leadership or headship in the family is the basis for establishing the nature of the relationship between husband and wife in Islam, since various issues of such relationships somehow come from the issue of “leadership”.

Leadership in family relations, due to the arbitrariness of its concept and application, became the subject of a dispute between spouses, and became one of the main reasons for disagreements and divorces in the modern era.

The present work analyzes the interpretation (tafsir) by Islamic modernists such as Jamal al-Banna (1920–2013), Nawal al-Sa‘dawi (1931–2021), Muhammad Shahrur (1938–2019) and Nasr Hamid Abu-Zaid (1943–2010) of the ayah “al-qiwamah” (“guidance in the family”) (4:34) [1, c. 83], set forth in their writings. Their approach is compared to the treatment of the representative of conservative and traditional theologians of Islam Muhammad-Sa‘id Ramadan al-Buti (1929–2013). Modernists believed that both men and women were entitled to the role of a leader in family relations, but they disagreed about the interpretation of the Quranic ayah “al-qiwamah” up to the complete rejection of the concept of leadership in family relations.

The article provides an overview of the history, current state, trends and prospects for the development of the field of knowledge and practice at the intersection of Islam and Psychology in selected countries of the post-Soviet space in line with global trends in Islamic Psychology and the historical, social, political and legal contexts that are characteristic of these countries. An analysis of the modern context, historical experience and existing developments of the Soviet and post-Soviet periods allowed the authors to identify the general and the particular in the theory and practice of Islamic Psychology in the countries under consideration, as well as to assess the prospects for its development.

The authors state that the development of the problems of Islam and Psychology in the Russian Federation has a solid academic and practical basis for the further development of Islamic Psychology and the provision of psychological assistance to Muslims based on the Islamic tradition. Based on a detailed analysis of a number of areas of activity (scientific, educational, consulting, etc.) in this area, it is indicated that in Russia the field of Islamic Psychology is developing at a faster pace than in other CIS countries. It is noted that the Russian model can serve as a kind of example for the development of Islamic Psychology in these countries (Azerbaijan, Kazakhstan and the states of Central Asia), which in many ways follows the pattern of the Russian Federation with relevant regional specifics and has great opportunities and prospects, given that the majority of the population of these countries belongs to Muslims, who have historically deep roots of Islamic culture and religion.

In modern Russia, religion is seen as a conservative social force aimed at consolidating society on the basis of common values. At the same time, as human history shows, religions often acted as a powerful political force, leading to great social transformations. Such a dual approach to religion was embodied in the views of the Frankfurt School of Critical Theory (M. Horkheimer and others), as well as a number of Islamic intellectuals of the "left" wing, such as G. Jemal and F. Isak. These thinkers emphasized that religion in certain historical periods could be a liberating force acting in the interests of the most oppressed members of society, while in others, on the contrary, it could promote oppression and support the interests of power elites. The paper presents the results of studies of young Russian Muslims based on the methodology of critical social psychology, which develops the views of the Frankfurt School of Critical Theory. The results show that a person's religious conversion is preceded by a critical rethinking of his own way of life, which was also noted in earlier studies conducted among representatives of Christianity and Judaism. At the same time, it was found that the critical attitude does not disappear with the adoption of Islam. The antagonism between the former “secular” and the current Islamic way of life is only strengthened by the opposition of the social position of Muslims and the “majority”. Initial dissatisfaction with the conditions of one's own life is transformed into a larger social criticism.

The relevance of the article is determined by the scientist’s need to reflect on science, its history and factors that change its appearance. Science and society today are so closely connected that the existence of one dialectically determines the existence of the other. On the one hand, the society creates a request, to which the science gives its answer, and the science sensitively captures any changes in the society, sometimes even anticipates them. The purpose of this article is to analyze the phenomenon of scientific leadership in Islamic Psychology as a branch of modern Psychological Science, which is the result of the relationship and mutual influence of historical, intra-scientific and social factors The achievement of this goal is determined by the objectives where the first is to observe the main stages of psychological problems evolution in the context of the history of Western and Islamic intellectual traditions, and the second is to review and analyze of intra-scientific and social factors of leadership in Islamic Psychology as a branch of modern Psychological Science.

The material for writing the article was the theoretical primary sources and analytical scientific publications on the history, philosophy and methodology of science in general, as well as in the field of Psychology and Islamic Psychology as its branch. The general dialectical approach made it possible to consider the problem of the scientific leadership of Islamic Psychology in both historical and logical angles, and to present the history of the development of psychological problems in the mutual influence of intra-scientific (the change of scientific criteria, differentiation and integration of sciences, methodological pluralism, externalism, etc.) and social factors (dissemination of popular culture, virtualization of public relations, globalization, etc.) as a system. Comparative analysis made it possible to collate the historical and modern interaction of Islamic and Western intellectual traditions in the field of psychological problems.

This study disclosed not only the reasons for scientific leadership and the growing popularity of Islamic Psychology, but also the influence of these trends on changing the image of modern science, its paradigm, which actualizes psychological research and practice in the field of religion and spirituality based on the methodological principles of multiculturalism and post-secularism.