The article deals with the secular historiography of the anti-Russian movement that emerged in the North Caucasus in the last quarter of the 18th century. The author analyzes the main concepts and the source base on which the main conclusions of historians were based. There are several periods in the development of the study of the movement of Sheikh Mansour, for each of which the main scientific works are considered. First, the early Soviet historiography is considered, which tried to fit the movement under the leadership of Sheikh Mansur into the general Soviet narrative. The next stage in the development of historiography is associated with the concealment of the figure of Mansur, which followed the deportation of the Vainakhs to Central Asia, and later declaring it inspired by Turkey. In the late Soviet period, such concepts as “national liberation”, “anti-colonial” and “anti-feudal” were assigned to the movement, even though Mansur did not fit into the concept of the so-called “voluntary integration” of Chechen-Ingushetia into Russia.

The article deals with the appendix to the publication "Russian-Arabic Conversations" by the teacher of Arabic and Turkish languages at the Oriental Faculty of St. Petersburg University, Abdallah (Fedor Il’ich) Kelzi (1819–1912). The appendix comprises ten fables by Ivan Andreevich Krylov (1769–1844) translated into Arabic. This is the first instance when his fables received a translation into Arabic. The Author shows that A. Kelzi’s choice of the source for translation was hardly accidental. The text of Krylov's fables easily falls to discrete “blocks”. These "blocks" were rather convenient for building new sentences and, therefore, for describing various situations. This fact enabled a student to save efforts while memorizing the Russian examples for translation and to concentrate on a deeper study of Arabic vocabulary and idioms by students. The vocabulary itself was also not artificial and chosen for the occasion: Krylov wrote in the living, folk language of the 19th century. The Arabic words and expressions, which A. Kelzi used, as well as the Arabic style of his translation, were also imitated. The study shows that A. Kelzi relied on the edition of the Arabic text of Luqman's Fables, published in France in 1850.

The article is devoted to the consideration of the Russian state agrarian policy in the Kazakh steppe, as well as reveals the influence of the Tatar sedentary agricultural practices and everyday culture on the Kazakhs, moving towards a settled way of life. The paper studies the investigated archival and ethnographic sources, describing the process of changing the everyday culture of the Kazakhs in the process of transition to a settled way of life. The study presents that during the transition to agriculture that happened to last the whole 19th century, the Kazakhs transformed their way of life not to Russian model, but to the Tatar one. Under the influence of Tatar Muslim culture, the Kazakhs strengthened their Islamic identity and, despite the efforts of Orthodox missionary work, for the most part remained Muslims.

The purpose of the study is to recreate the picture of life of the Hazrat Zakir Kamalov who was famous in the Muslim world of Russia and the East, through the analysis of the autobiography of the Tatar canonical writer Gayaz Iskhaki (Ayaz Ishaki/‘Iyad Ishaqi). The historiographic basis for this article is provided by the autobiography of Gayaz Iskhaki where he focuses on few known household details, thoroughly describes the life of Zakir Kamali’s madrasah. The facts found in the autobiography are extremely important for an inquisitive reader who wants to know under what conditions hundreds of shakirds of madrasah lived and what rights they had, as most of them were nonresidents. The study is based mainly on archival sources from the State Archive of the Republic of Tatarstan. The work is written on the basis of the historicism, objectivity and consistency principles.

The work considers the problem of coverage in the Tatar periodical press at the beginning of the 20^th century of some features of the activity of the Qazanli (قزانلى) madrasah. It was opened at the end of the 19^th century in the city of Medina especially for the Tatar youths of the Volga-Ural region. The article touches upon the issue of the material support of the madrasah, which was of most interest to the Tatar public at the beginning of the 20^th century. The madrasah was built at the expense of Kazan merchants, it was maintained by Russian Muslims. However, Tatar intellectuals believed that the invested funds did not justify their purpose; with this money, dozens of schools could be opened in the homeland, and they would bring more benefits to the nation than the Qazanli madrassah. The materials of the Tatar periodical press of the beginning of the 20^th century were used in the work. Separate sources are introduced into scientific circulation for the first time.

The article is devoted to the consideration of the present positions on the implementation of China's policy in the Xinjiang Uygur Autonomous Region, the measures it implements against the Muslim population. The tendency of interrelation of economic processes, as well as integration into global supranational projects (BRICS, Shanghai Cooperation Organization) is revealed as factors for neutralizing and positivizing published opinions. The role of Arab countries as leaders of the Islamic world in this process is determined.  The work was based on official publications in the media and expert assessments. As a result of the conducted research, it was possible to identify the main positions of Muslim countries in relation to Chinese national policy in the study region.

The article considers the epistemological teaching of Islamic religion, various types of knowledge and position of Islam regarding the matters of faith and reasoning. The author of the article answers the question about admissibility of examining exegesis as an object of cognition and an outcome of development of cogitative activity. The article offers more flexible and liberal approach to the interpretation of notion of «ijtihad» and it is regarded as an attempt to revive the exploratory spirit of Islamic religion. The matter of faith is not introduced as an ultimate goal but as a mean of achieving success in religious life. “Is there any relation between the revelation of seventh century and emergence of empirical science?”, “Does the Quranic text foster the scientific research?”, “Is reality a rational comprehensible structure?” – these are the questions the author seeks to provide the answers.

This article examines the history of the origin of research of the Quranic corpus by Western academic scholarship from the nineteenth century to the present period. Particular emphasis is made on the direction of research which is based on the philological study of the Quran and the study of the earliest manuscripts. This tradition of research dating back to T. Neldeke ("History of the Quran") received considerable continuity with classical Islamic Quranic scholarship. Some attention was also paid to the so-called 'revisionist' theories of the origin of the Quranic corpus, from the earliest (A. Geiger) to the most recent ones. Although the academic community is engaged in fierce debates concerning certain issues of the origin of the written Quranic corpus, nevertheless, the basic consensus we formulated in this work corresponds in its key points to the results elaborated by Islamic Quranic scholarship over the centuries. Moreover, studies of the earliest manuscripts of the Quran, including those discovered in recent decades, as well as many other monuments, demonstrate that the Quran was almost completely codified (except for certain details) in its known form as early as the first century A.H., in contradiction to the claims of revisionist scholars. The present work can serve as a scholarly introduction to this topic, filling a serious insufficiency of relevant reference sources in Russian.

The article is devoted to the study of the issues of the permissibility of music and singing in Islam within the framework of the theological and legal school of the Shafi‘i madhhab. Analyzing excerpts from the books of such Shafi‘i scholars as Abu Hamid Muhammad al-Ghazali, ‘Izz al-Din ibn ‘Abd al-Salam, Kamal al-Din al-Damiri, Jamal al-Din ‘Abd al-Rahim al-Isnawi, al-Suyuti, Ahmad al-Saqqaf, etc., the work reveals two positions of the Shafi‘i madhhab regarding the permissibility of music and singing in Islam. The dominant position of the Shafi‘i madhhab is the opinion prohibiting all types of musical instruments, except percussion instruments, of which only the darbuk drum, common in the Middle East countries, and brass cymbals are prohibited. The second opinion allows the use of all types of wind instruments, with the exception of mizmar, known in Dagestan as zurna. There are many supporters of this point of view, among them such authoritative scholars as al-Ghazali, al-Rafi‘i, Ibn Ruf‘a, al-Bulqini. In addition, this position was held by the late scholars-theologians of the Yemeni school of Shafi‘i law, known as one of the strongest schools of the Shafi‘i Madhhab in the later centuries.

Based on the analysis of the positions of Shafi‘i scholars, the author comes to the conclusion that such statements as “music is completely prohibited in Islam” are not true, since there are permitted types of instruments. Moreover, there are scientists who allow all kinds of tools, and where there is controversy among theologians, there should also be tolerance for someone else's position.

The article discusses the mechanism of formation of the complex of religious superiority, as well as its practical consequences. The source of this complex is an inferiority complex and collective trauma, which is forced out through mental influence – appropriating the achievements of saints and heroes of the past, one's people and country. Collective trauma can cause a desire to transcend external superiority over others at any cost. When searching for a way out of a collective trauma, communities often seek help from ancient archetypal images stored in the sphere of the collective unconscious, which are reconstructed in the collective consciousness with the functions that they had in the past. The irrational way of reconstructing the past allows the elite to manipulate the collective will and direct it in the way they need.

In relation to Islam, these processes have been visible since the end of the 19th century, against the background of the struggle of a number of Muslim countries against Western colonialism and attempts to reconstruct the post-Ottoman caliphate. These processes led to the emergence of “Political Islam”, in which religious goals are replaced by earthly ones, namely, by religious and political superiority.

In the 1970s due to the dissatisfaction of Muslim psychologists with Western psychological theories and practices, which, in their opinion, did not take into account the influence of religion on human behavior, such a field of knowledge as Islamic Psychology began to develop. This line is quite new and is at the stage of active development, so there is still uncertainty about its disciplinary status. The purpose of this article is to clarify the current state and content of the scientific and intra-Muslim discussion regarding the disciplinary status of Islamic Psychology abroad. The works of Arab psychologists ‘Uthman Najati, who first used the term “Islamic Psychology” in 1948, and Malik Badri, who is considered the “father of modern Islamic Psychology”, are studied. Based on the work with English and Arabic sources, the various opinions of scientists on the definition of the disciplinary status of Islamic Psychology at the present time are also considered. As a result of the study, two main periods of the modern development of Islamic Psychology are identified, trends among scientists in determining its disciplinary status are identified, and features of intra-Muslim discussion are considered.

The review analyzes the monograph devoted to the renewal movement and the meanings of interpretation related to the members of it. This problem is relevant from the 19^th century to the present day. Attempts to carry out modernization and purification of Islam from the old meanings do not stop until now. There are many works of an updating nature and a reinterpretation of Islam from its legal base through the prism of the Western worldview. This monograph is the first of its kind, which attempts to reveal the epistemological path of the modernists (the so-called “Renovationists”) of Islam through the prism of traditional Islam.

The paper also deals with the question of creating a unified global civilizing project in support of traditional Islam with the challenges of the new times, without hermeneutic replacement of the exclusivity of the author's understanding of Islamic laws through the Renovationists’ discourse.