The period between the late XIX – early XX centuries in the history of Tatar social thought represents the age of rapid development. On the one hand, this fact is connected with the processes of the formation of capitalism in Russia, since new circumstances required new conclusions of theologians. On the other hand, it is related with the political and economic stagnation in the Islamic world. In this regard, Muslim theologians, including Tatar theologians, were looking for a way out of the current crisis. In this regard, the study of the Tatar periodical press is particularly interesting, since, unlike theological treatises, it makes possible to identify real questions addressed by imams and ordinary Muslims to theologians. It makes possible to study the practical side of the problem.

The article analyzes an open letter of appeal to the Sheikh-al-Islam of the Ottoman Empire, which was delivered on the pages of one of the Ottoman publications by an outstanding public figure of Russian Muslims, Ismail Gasprinsky. In the letter, the author acts as a bright educator, harshly criticizes the intellectual and spiritual state of Muslim society, offers his own ways to solve the pressing problems, on which the future of the Islamic world depends. The transliteration of the source into the graphics of the modern Tatar language is also given.

This article examines the story of the itinerary of Abbasid Caliph al-Wathiq’s envoy accomplishing the mission to visit the defensive fortifications established by Alexander Macedonian on the border with peoples “Yajuj and Majuj”. Its topicality consists in the necessity to understand adequately the history of intercultural interactions among the residents of the Eurasia Steppe. This article aims to confirm that the accounts on the traveler’s experience reflex geographical objects of Central Asia and certain custom of the local ethnic groups. Variations of the descriptions on Sallam’s journey in Arabic geographical literature from 9th to 16th centuries, from one hand, and fragments from both Arabic geographic tradition and Chinese historical and geographical works which facilitate the interpretation of the narration of the landscape, settlements and the antique custom within the peoples of Central Asia, from the other hand, are studied. Comparative and chronological approaches are applied to date the episodes of the travel, while historical-ethnological method is employed to identify realistic components in the mythological extract from Sallam’s journey. It is concluded that the story of the travel had reflected the effect of wind erosion on the Central Asian desert as well as history of conquest of the transport artery between Pamir and the Heartland of China by the Tibetans, and moreover, the typical ritual gestures which sometimes permitted the Sogidans to get rid of a complicated political dilemma.

The article is devoted to regional relations of the tribal groups of the Jibal Nuba region of the South Kordofan province in Sudan. The Islamization of these tribes, which lasted for a period of more than a century, seriously changed the traditional way of life, contributed to demographic transformations, and contributed to the integration of local residents into Sudanese society. At the same time, one can observe deformations in the political course of local leaders who are trying to achieve a weakening of ties with the center and oppose initiatives aimed at a compromise and a peaceful solution to all regional problems. It is traced from the complex and controversial history of relationships during both the pre-colonial period and the period of the Anglo-Egyptian condominium after 1898.

Particular attention in the material provided is given to the contacts of the Jibal Nuba tribes with neighboring Arab tribes. They are ready for positive interaction at the clan and tribal level. The article also examines the history of relations between the Nuba and the state formations that arose after the consolidation of Islam as a state doctrine in the Sultanate of the Funj with its center in Sennar in the 16th century. Along with this, there were active contacts with other Muslim states, primarily with the sultanate in Darfur and small state formations in Kordofan.

This publication is a part of a cycle dedicated to revealing the reform potential of Falsafa, the hellenizing school of Philosophical Theology in classical Islam, the greatest representatives of which were al-Farabi (d. 950), Ibn Sina (Avicenna; d. 1037) and Ibn Rushd (Averroes; d. 1198). A notable number of concepts characteristic of this school (including those traditionally qualified as heterodox) turned out to be in demand by modernists of the 19th–20th centuries, who advocated an inclusive-intellectualist reconstruction of theological discourse.

The article highlights the reformist appeal to the Falsafa’s thesis about the eternity of creation, as well as relevant issues related to the demonstration of the existence of God as an Necessary Being and the interpretation of His fundamental attributes (knowledge, power and will). Mostly this intention is analyzed the theological legacy of two main founders of Islamic modernism – J. al-Afghani (1838/1839–1897) and his disciple and closest associate M. Abduh (1849–1905; Egypt). The wide scope of this intention is illustrated by the works of their prominent contemporaries, such as Sh. al-Numani (India) and Sh. al-Marjani (Russia).

The present article considers the role of the outstanding Islamic jurist Abu Hanifa, that comes as the role of a creator of the legal school and system that influenced the further development of Muslim societies at large. The research also examines the controversies referred to the authorship of the works attributed to him: where, despite the active participation of his students and followers in the development of works comprising his heritage, Abu Hanifa himself remains their main and, that is very important, recognized author in historical tradition. Thus, the paper reveals the connection between the work of Abu Hanifa and his followers in creating the legal foundation of society in particular and performing renewal (as understood in the concept of tajdid), in general. The concluding part of the article describes Abu Hanifa’s role as a mujaddid in historical and societal perspective.

The article examines social responsibility in the context of Islam, emphasizing its key aspects and specifics in the sphere of religious relations. Five postulates are identified that regulate the moral system and determine the basis of social responsibility in Islam: unity, balance, freedom of will, obligations, and virtue. The article identifies the system for achieving social and economic justice in Islam through payments from income and property of the religious tax (zakat), the creation of charitable funds (waqf), almsgiving and charity (sadaqah), interest-free loans (al-qard al-hasan) are among the others. The prohibition of interest (riba) is identified as an important basis for the system of social responsibility and sustainable development in Islam. The methodology of the article consists of the analysis of the primary sources of Islamic doctrine, as well as identifying the main aspects and specifics of social responsibility in the context of Islam. The article also uses a comparative approach, highlighting the differences and similarities between the concept of social responsibility in Islam and its analogues in other cultures and religions.

In this article we have made an attempt to critically comprehend ten translations of the 8-13 ayahs of surah “al-Baqara” into Russian, considered in the order of their publication, which allowed us to trace their certain semantic transformation. So, modern translations more emphasize the internal irrational processes, separating the Arabic verbs sensation (شعر) and belief (علِم), in contrast to their predecessors, translating these verbs as synonyms, thus emphasizing the importance of rational processes, relying on tafsirs, which have also undergone some changes of meaning over time. On the basis of the critical comprehension of various translations of the above ayats of the Quran, as well as four tafsirs, a theological and linguistic analysis of this text fragment was carried out, as a result of which the assumption of two kinds of hypocrites was put forward: those who realize their hypocrisy and those who do not realize (or do not want to realize), taking the likeness of faith for the true faith. This circumstance made it possible to understand the reasons for the different approaches to the translation of the Arabic verbs شعر and علِم. Thus, in the earlier translations of the Qur'an these verbs are translated as synonyms, since according to the early tafsirs, on which the authors of these translations apparently relied, this fragment of the Holy Text refers to a group of people knowingly hypocriting about their faith in order to gain personal benefits. Their hypocrisy is conscious, i.e. rationally meaningful, due to which the translators used the verb of the group of feeling شعر to denote the meaning of the verb of belief علِم. In later translations of the Quran, as well as in modern tafsirs, which we reviewed in this paper, no clear indication of a specific group of people (which was found in the comments of D. Boguslavsky) or that the hypocrisy of these people is conscious. In these works, the focus of the authors' attention shifts to the processes occurring in the heart (in the soul), which allows us to speak of a category of people who are hypocrites unconsciously, who are sure that they believe, that they are doing good, people who do not want to recognize their unbelief, who do not define it, who do not feel it because their hearts are sick. In this connection, it seems to us that the later translators emphasize the difference in meaning between the verb sensation (شعر) and the verb belief (علِم). This fact gives rise to a reflection on one's own position regarding belief, which on a rational level may be quite convincing, but on an irrational level may raise some doubts.

The scientific article is devoted to the study of some legal categories, terms that are used by Russian-speaking researchers in the process of studying the Islamic system of law, Fiqh, Sharia, the religion of Islam in general. As a justification for the relevance of the work, it is indicated that in Russian Academic Islamic studies there is a need for standardization and typification of a conceptual apparatus for the objective understanding and interpretation of various sources of the Islam religion and law, especially when it comes to issues of responsibility, analysis of the actions of the subject, and its behavior. In this study, the linguistic method is used as a methodological basis to a greater extent, which allowed to develop and show the formulations and the relationship of individual legal concepts and categories in Russian, Arabic and Chechen languages. Structurally, this work consists of an introduction, the main part presented in tabular form and a conclusion. As a conclusion, the work indicates that the Russian scientific academic community dealing with issues of Islam, Islamic law, is called upon to learn how to speak one universal language, regardless of what language and culture they represent (Russian, Chechen, Arabic, etc.) That should be the language of faith, science, the language of knowledge and of objective truth.

The article reveals the prospects of post-non-classical scientific methodology application in the study of the ideological and value aspects of the development of Islamic education in Russia. The paper also provides the substantial description of the object, subject and objectives of the study from the angle of modern intellectual trends. Moreover, the research takes as an aim the implementation of the principle of interdisciplinarity and a poly-paradigmatic approach where the main objective is to obtain the meaningful result of theoretical and applied value. The author also considers the main methodological principles, mentioning the strategy and methods of empirical research, enumerating the characteristics of the proposed analytical and communicative research methods. It is shown that the results obtained will make it possible to fully characterize the ideological and value aspects of the development of Islamic education in Russia and will find their application in determining promising areas for further dialogue interaction between state authorities and Muslim spiritual administrations to improve the system of religious education in the Russian Federation.

The article is based on the results of socio-psychological research conducted in 2020–21. The main purpose of this work is to study the characteristics of the family and attitudes towards fertility issues in Egypt. 122 Egyptian respondents took part in the study; family relations, religiosity and fertility were examined.

The study used the methodology of the “International preferences when choosing a partner. Study of 37 cultures” (D. Bass, M. Abbott) and the technique "Role expectations and claims" (A.N. Volkova), as well as referred to an associative experiment in which the participant is presented with a stimulus word and is asked to respond to it with other words or phrases.

On the basis of up-to-date statistical data, a general analysis of the demographic situation in the Arab Republic of Egypt is presented, as well as the factors that play a role in childbirth are revealed. The main trends related to the birth control policy have been identified. The authors pay particular attention to the consideration of the religious factor and its role in the creation of the modern Egyptian family and childbirth.

Based on the study, it is concluded that the desire and willingness to have children comes as the most common expectation of respondents from the partner and without it the marriage may not take place. It is shown that Egyptians closely link parenthood and marriage to religion.

The article presents the results of a study of the psychological problems of migrant women in family and child-parent relationships. The study involved 120 married women aged between 22 and 43 years living in Kazan, including 70 indigenous residents of the city and 50 migrant women. The following research methods were used in the work: testing with the help of questionnaire tests (The questionnaire of satisfaction with marriage by Yu.E. Alyoshina, the questionnaire “Parent-child interaction” (I.M. Markovskaya)), survey using the author's questionnaire, the methods of mathematical statistics, the method of data analysis and interpretation. Analysis of the study results revealed that Muslim migrant families have such problems in interacting with children as a large emotional distance, lack of cooperation, high anxiety for the child, inconsistency in raising children and confrontation about their upbringing between spouses. Migrant women are less satisfied with their marriage: such problems as a sense of despair and hopelessness of the current situation, problems in relations with their husbands and in raising children, the prospects of divorce and lack of love in the family were significantly more often identified. Thus, psychological assistance is needed for the most of migrant families in solving the identified problems.