The article discusses supposedly the first fixation of the text of the adhan in Russian literature, which is found in the Russian translation of Paul Ricaut's treatise entitled «The History of the Present State of the Ottoman Empire». This translation was made from the Italian version by Pyotr Tolstoy during his stay in the Ottoman Empire in 1702–1714. Already in the English edition of the treatise of 1686 there are errors in the transliteration of the Arabic text of adhan, and its meaning is not fully conveyed. For the English reader, only takbir and shahada were translated, that are the most characteristic dogmatic formulae that Europeans could be familiar with from the other sources. The number of transliteration errors has increased in French and Italian translations. In the Polish translation, transliteration errors were corrected, but the gap in the transmission of content was not filled. Pyotr Tolstoy, not being an orientalist, did not make an attempt to critically comprehend the distorted transmission of Arabic fragments in the Italian translation of Historia and did not fill in the missing readings in the translation, for example, by attracting informants who knew the language and basic tenets of Islam. This is also not done during the re-preparation of the Russian translation for publication in 1741, and the Polish translation, which was partly used at that time for verification, was not referred in this case. Previous experiences of transmitting basic Islamic formulae also remain unfamiliar to Tolstoy, which is not surprising, given their fragmentation and occasional nature.

In the last decade, there has been a tendency in the Southern Urals to reconstruct old and to form new holy places revered by Muslims. To date, more than 115 such objects have been recorded. Most of them are revered only by the residents of small villages, but some have acquired great importance for Muslims throughout the region. The purpose of this work is to identify the most popular places of worship of Muslims in the Southern Urals. Considering that some of the objects of regional importance have been revered by Muslims since the XIV century, and others, having appeared relatively recently, quickly became one of the most visited places, it is necessary to determine the factors influencing the growth of this popularity. The study supposed the Geoinformation methods to be used. Thus, using free Quantum GIS software, and on the basis of archival materials, archaeologists’, ethnographers’, religious scholars’, culturologists’ groundwork, as well as referring to the materials of Internet communities and other open sources, we have created the following layers: 1) Mausoleums, 2) Places of worship according to the Central Spiritual Administration of Muslims of Russia, 3) Places of worship according to the Internet community Sufi RB, 4) Religious tourist routes. Using a comparative method, it was determined that the most popular among Muslims in the region are the mausoleum of Hussein-Bey and Mount Narystau (Ilchigulovo IV, kurgan burial ground). The results of the study indicate that the popularity of objects is influenced by a number of factors: they can be identified as the presence of a monumental structure, the representation of the object in the media space and in the Internet, as well as the availability of objective scientific data about it.

The article discusses the application of the Theory of Larger Etymology «al-Ishtiqaq al-Akbar» (الاشتقاق الأكبر) of an outstanding Arabic linguist of the X century Abu al-Fath ‘Uthman Ibn Jinni in the methodology of interpretation of the Quranic text. The paper also reveals the works of modern researchers of this theory. The research also analyses the works of Ibn Jinni «al-Khasais» and «al-Khatiriyat», as well as unveils the theological aspect of these works on Arabic linguistics. In the practical part of the paper the authors observe the examples of applying the methodology of permutation of root harfs of the consonant basis in order to identify the general meaning of the obtained constructions for a deeper understanding of a particular Quranic fragment. The conclusion of this study proves the need to analyze the Muslim scientific heritage in order to identify its theological aspect. And a particularly important component in this direction is the question of interpreting the Holy Quran as the basis of Islamic theological knowledge.

This article serves as an introduction to the translation of the section on bodily resurrection, from the book «The Incoherence of the Incoherence» (Tahāfut at-Tahāfut) 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» (Tahāfut al-Falāsifa). The paper reveals the presentist-intellectualist intention of Falsafa eschatology; it also gives a compendium of the polemics of two thinkers around two related issues that are the rational proofs for the immateriality of the soul and its incorruptibility. Moreover, the research provides a brief summary of the section of the Ghazalian book regarding resurrection. The authors also disclose the connection between the book of Ibn Rushd and his earlier theological and polemical treatises «On the correlation between philosophy and religion» and «On the methods of proof for the principles of creed».

The article is intended to serve as an introduction to the translation of the section on bodily resurrection, which concludes the book of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198) «The Inconsistency of Inconsistency», compiled in refutation of the critical treatise «The Inconsistency of the Teachings of the Philosophers» by the mutaqallimah-ash'arite al-Ghazali (1058–1111).

This work completes the series of publications that began in № 3 (2020), which is a translation of selected sections from the book «The Incoherence of the Incoherence» (Tahāfut at-Tahāfut), written by a peripatetic philosopher Ibn Rushd (Averroes, d. 1198) in response to the polemical treatise of asharite mutakallim al-Ghazali (d. 1111) «The Incoherence of the Philosophers» (Tahāfut al-Falāsifa).

Dealing in this section with the third of the “heretical” (kufr) theses attributed to philosophers – about the alleged denial of bodily resurrection and sensory retribution, Ibn Rushd rejects this accusation and points out that from a Falsafa point of view, such principles of religion are necessary for the establishment of practical and theoretical virtues, and therefore are not subject to discussion. The philosopher notes the advantage of a bodily description of afterlife, however claims that bodies will be similar to earthly ones, but not identical to them.

This article is devoted to Ibn al-Humam (1388–1457), who is one of the most influential Hanafi scholars of his time, and to his work «al-Taḥrir». In his book «al-Taḥrir fi uṣul al-fiqh», Ibn al-Humam presented the methodology of Islamic law, combining the schools of mutakallims and fuqaha'. He divided his book into three parts (maqalat), each of which is divided into chapters or sections, which discuss various topics. This allowed him to consider in detail a wide range of topics related to the methodology of Islamic law. Ibn al-Humam's methodology in the book «al-Taḥrir» combines theoretical research and practical application. He aimed for his work to be as comprehensive and useful as possible for students and researchers of Islamic law.

Тhe relevance of the study is connected with the study of the development of the theological traditions of Muslims in the Volga and Urals regions in the 18^th – early 20^th centuries, which was characterized by softening of religious and national policies. This made it possible to shift the focus of theological research on solving intra-community issues, overcoming the backwardness of the Muslim population from the heterodox environment and reviving national and cultural traditions. The main tools were ijtihad (the right to independently turn to the primary sources of Islam) and its dichotomy known as taqlid as well as the fight against a condemned religious innovation known as heresy (bid‘a). Ijtihad and taqlid must be considered as two fairly flexible tools for solving modern issues, since each of them appeals to Islamic primary sources (to the Quran and Sunnah), while taqlid supposes the understanding of religious authority.

This paper provides a comparative analysis of the theological views of the prominent scientist, theologian and religious figure Rizaeddin Fakhreddin (1859–1936) on Islamic doctrine, which are set out in his main theological works. The relevance of this study is due to the lack of knowledge of the scientist’s theological heritage and its analysis from the theological side. The research briefly covers the main sources on the Islamic faith, which were distributed at that time among the Muslim peoples of the Volga region. In particular, the work investigates the statements and comments of R. Fakhreddin on the definition of Islamic doctrine and creed. The authors also display his attitude to the problem of declaring a person as an infidel (who left Islam).

This article is devoted to the study of the characteristic features of the development of the Islamic community of North Ossetia and its organizational structures in the 1990s – 2010s and the nature of their impact on the spiritual consciousness of Muslims in the republic. This study examines the main activities of the Muslim community of the Republic of North Ossetia – Alania in the post-Soviet period and identifies the main problems that it had to overcome during the period under study. This article provides a comparative analysis of the activities of the leaders of the Spiritual Administration of Muslims of North Ossetia and assesses their direct contribution to the Islamic spiritual revival in the republic.

The case study of the Quran, aimed at identifying the factors for overcoming and preventing intrapersonal conflict, shows the importance of raising the educational level, which actualizes the need for a deeper study of the Quranic view of knowledge (ʻilm): functions, influence on the inner world of a person, ways of gaining, the role of carriers and knowledge transmitters. The study of the concept of «knowledge» was carried out within the framework of a thematic study of the Quran, taking into account both the scientific and theological methodological base, based on the analysis of the tafsirs by Abu Jaʻfar al-Tabari (839–923), Abu Muhammad al-Baghawi (1041–1122), Abu al-Qasim al-Zamakhshari (1075–1144), Fakhr al-Din al-Razi (1149–1209), ʻAbd Allah al-Baydawi (d. 1286), Ibn Kathir (1301–1373), Muhammad Sayyid Tantawi (1928–2010). The article is intended to contribute to the development of conflict studies based on the study of the Quran, as well as to emphasize the relevance of integrating scientific and theological knowledge in search of an answer to topical issues of our time.

This article examines some of the main threats faced by Islam and Orthodoxy that need to be addressed together in order to preserve the unity of Russian civil society. One of the ways to deal with immediate threats is the development of interreligious dialogue. The topic of interreligious interaction is a dialogue between the largest traditional religions (Islam and Orthodoxy) that is relevant for our country. This question has been studied from different sides – political, philosophical, sociological. However, the relationship between representatives of these religions has not been fully investigated from a theological point of view. The prospects for the development of a dialogue between Islam and Orthodoxy considered in this article will contribute to achieving social stability and to strengthening the national and spiritual security of our country.

This paper reveals the perceptual field of interfaith contacts, its content, functions, forms, scope. The relationship between traditional and non-traditional religious communities is empirically verified at different depths of church formation. The field work, which served as the basis for further generalization, was carried out in Moscow, the Kama region, Bashkortostan on a sample of about 3,000 believers. Among the studied confessional groups there are Orthodoxy, Islam, Finno-Ugric paganism, Jehovah's Witnesses, Adventists, Pentecostals, Vaishnavs (Hare Krishnas). The methodological position is grouped through a compilation of Kant's transcendental, socio-cultural and structural approaches, dialectics, cultural anthropology and social phenomenology. The study was conducted by means of included observation, with full immersion in the everyday life of the studied confessional groups, as well as the use of semantic, projective, and survey methods. Thus, the paper analyzes the specifics of social attitudes at the emotional, cognitive and behavioral levels, as well as the semantic fullness of perceptual images. Moreover, it also illustrates the specifics of reactions in conflict situations and touches upon the problems connected with revealing the discourse on the potential danger and real threat in the confessional sphere of public relations, the impossibility of abandoning these processes in the sphere of free and uncontrolled pluralism, the need for state mediation. Finally, the research discusses the means of containing interreligious antagonisms.

The article attempts to describe Islam in China in terms of Chinese psychology and the Chinese culture’s style of adding new cultural material. The article highlights some elements of the cultural configuration thanks to which it is possible to observe interpenetration of two cultural complexes as the natural from the psychological point of interpenetration. Such elements include, for example, folklore and martial arts. Both folklore and martial arts as part of the cultural system in China play a significant role in the functioning of folk culture, used as “soft power” in the intercultural and interreligious dialogue within the People’s Republic of China and beyond its borders. The reason why the folklore elements and martial arts are considered as important in the given context hides in their role in Chinese cultural history. It is obvious that folklore is one of the basics of ethnic group genesis and identification. Chinese and Islam culture co-existence leads to the rejuvenation of folk tradition by means of introducing a new character recognizable for the domestic population. As for martial arts – it is a kind of way of narrating Chinese culture, natural and essential for people inside country and, in its turn, recognizable for external viewers. The methodology used in the analysis of materials is interdisciplinary. In the general framework of Cultural Studies the methods of Cross Cultural Psychology, Cultural Anthropology, and the Psychology of Religion are applied. The mixed methodology, based on the concept of cultural configuration, gives a focus on the combination of Chinese traditional and Islamic culture as objectively existing, living and natural.

This article is an integral part of a series of publications in which, based on specific cases of child-parent relations, the positive dynamics of psychological work on the basis of Ingush culture and religious values is shown. It describes the culture of providing psychological assistance, taking into account the spiritual heritage of the client and the whole paper refers to a specific case as the example.

The article includes a brief description of obsessive-compulsive disorder, diagnostic criteria, the course of the disease, its epidemiology. OCD is considered from the standpoint of various theories. The process of short-term therapy is described in detail. The strength of the work is the presence of a step-by-step description of the techniques used.

The results of the experience accumulated by the author show that the multicultural competence of the therapist provides him not only a high level of trust from the client, but also a professional approach based on the use of ethno-religious resources in therapeutic work.