The article considers the results of the source research of the texts of the Siro-Egyptian authors’ compiled writings. These texts were published in the fi rst volume of the Golden Horde’s compendium, translated in Russian by V.G. Tiesenhausen. Chronological evidence, contained in the writings’ messages were thoroughly researched using historical and chronological methods. Special attention is paid to applying the Cross-validation method to the chronological data, which allowed for the validation of the controversial evidence by comparing it with the information from external sources. The external sources in the research are the chronicles of Rashid-al-Din as well as Russian chronicles, which include the information about the death of Berke Khan. The results of the conducted research reconstruct the most exact time period of the death of Berke Khan. The revealed chronological controversies allowed to identify the more reliable and less accurate sources dating the events related to the period of Berke Khan reigning. Separate attention in the article is paid to the data on the kinship ties of the Horde khans. The author discusses the text compilations concerning the advantages and disadvantages connected with the details of the Siro-Egyptian authors’ compiled writings.

   The importance of the issue relates to the defi ciency of knowledge in understanding the local specifi city of the Soviet period Muslim community. The post-war Islamic activism is usually considered as a particular phenomenon based on the socio-cultural conditions in the spiritual space of the believers that case as the reverberations of the Great Patriotic War (GPW). The article uses a study of a series of photographs from the late Soviet period of the Muslim community in Rostov-on-Don. The main hypothesis is the author's point of view about the signifi cance of the contribution of GPW veterans to the consolidation of Muslim communities in the post-war years. The example of the Muslim parish in Rostov-on-Don shows their fundamental role in maintaining religious activity until the collapse of the USSR. Islamic activism was one of the forms of social self-organization of participants in military events and was based on the ethnic and religious unity. The social status of GPW veterans did not allow local government agencies of the USSR to apply harsh measures to active Muslims, despite the anti-religious policy of the Communist Party.

   This article represents the first part of a research essay on debates in classical Arab-Muslim Philology and Theology regarding the lexical origin of the name Allah, its semantics and theological/terminological definition, with primordiate attention to the relevant Kalam-Atharite controversy around the essence of divinity and its “most specific characteristics” (akhass wasf). This part verifies antagonistic evidence about the dominant view on derivation, and highlights the arguments and counter-arguments of both parts, supporters and opponents of the thesis about the driveability (ishtiqāq) of the God’s name. The research provides a fairly complete list of the developed versions of its etymology classifi ed into four headings: derived from ilāh (eleven options), from wilāh (five options), from lāh (fi ve options) and from hu (one option).

   This article is devoted to the study of the characteristic features of the confessional policy of the Russian administration of the North Caucasus on the territory of Ossetia in the late XVIII and the first half of the XIX centuries. The study analyzes the specifi cs of the spread of the Islamic religion in the Ossetian environment, the complex of external factors that contributed to this process, as well as the nature of interaction between Muslim and Christian Alan communities. In this paper, the features of the policy of the Russian authorities in relation to the Islamic and Orthodox communities of Ossetia are investigated. Moreover, the research disclose the role of the personal factor expressed in the various approaches of the governors of the North Caucasus such as A.P. Ermolov and M.S. Vorontsov to the scientifi c problem under consideration.

   The article is devoted to the study of specific features of the process of formation and development of the Islamic education system in the Kabardino-Balkarian Republic in the early 90^s of the XX century and in the mid of the first decade of the XXI century. The author, based on a comprehensive analysis of scientifi c papers, studies the specifi cs of the emergence and development of the structure of Muslim educational institutions in the CBD in the early 1990^s and in the mid of the 2000^s. The paper considers the role of the Spiritual Administration of Muslims of the republic in the creation of a complex of higher and secondary educational Islamic institutions in the CBD between 1992 and 2005. The author examines the totality of theological, socio-economic and political problems that arose during the formation of Muslim spiritual education in Kabardino-Balkaria, and measures aimed at overcoming them.

   Recently, there has been increased interest in studying the history of tasawwuf and its spiritual schools in the Volga-Ural Region, particularly in Tatarstan. The interest in this topic is caused by the development of religious self-awareness, the desire for spirituality against the backdrop of various civil strife occurring in the modern world. Since time immemorial, the sincere followers of tasawwuf have made a great contribution to the preservation and development of traditional spiritual and moral values. The article is devoted to the activities of one of the few branches of the Naqshbandi tariqa (al-Tariqah al-Naqshbandiyyah) – Husayniyyah in modern Tatarstan. This branch is predominantly widespread in Central Asia. The author analyzes the connection between the Tatars and the Central Asian sheikhs of the Naqshbandiyyah-Mujaddidiyah-Husayniyyah tariqa. The article presents biographies of the representatives of this tariqa, their infl uence and spiritual practice, and also examines their literature.

   The relevance of the article is due to the fact that it contributes to an adequate perception of the processes of revival and development of the traditions of the Naqshbandiyyah tariqa in Tatar society.

   This article examines the main aspects of interreligious relations between Orthodox and Muslims. Special attention will be paid to the historical, cultural and social contexts that shape the modern relationship between these two religious communities. An emphasis on understanding and respecting diff erences can promote peaceful coexistence and mutual understanding. In the modern world, interreligious relations occupy an important place in social and political life. Islam and Orthodoxy, being two of the world's largest religions represented in Russia, often find themselves in the spotlight due to diff erences in teachings. Studying their interaction helps to understand many aspects of intercultural dialogue and conflict, which has remained relevant for centuries.

   The presented article develops the thesis that Muslim women in Kazan act as actors who, in accordance with their needs, seek to change the structural conditions of their lives. In particular, it is about getting new positions, guaranteeing resources in the form of new knowledge, education and social stability. Positioning yourself as a moral subject allows you to get a new authoritative role, which makes it possible to advance your understanding of many Muslim and national traditions and symbols. In the context of modern society, Muslim women of Kazan emphasize the importance of education as a tool for emancipation. They strive to obtain higher education not only for personal development, but also to create a new social status. This desire to go beyond traditional roles is a manifestation of their desire for social justice and equality. Muslim women transmit their understanding of such important issues as women's Muslim clothing and the language of communication to the Islamic community of Tatarstan.

   The article considers the problem of the discursive representation of online Salafi communities in Russian social networks, which comes as a seldom-studied but rather relevant issue. Despite the increasing restrictions in the Russian-speaking Internet regarding extremist materials and radical content, radical Salafi communities have adapted their discourse and managed to maintain their presence on social networks.

   The purpose of the study is to identify the most active radical Salafi communities on VKontakte and to find out modifi cation of Salafi discourse during the period between the 2023 and 2024 compared with the results of the previous research.

   The empirical base of the study is represented with the data (posts and network metrics reflecting the popularity of the content) from almost two dozen online communities. The study classifies Salafi communities into three types according to the degree of content radicalism. It discovers the main characteristic narratives and diff erences in the Salafi communities’ discourse.

   The paper is devoted to the issue of how theological degrees are regulated by Russian law and confessional norms. The study is based on a systematic analysis of federal regulatory and legal acts, internal regulations of Orthodox, Islamic and Protestant religious organisations, local regulatory acts of educational and scientifi c organisations conducting theological scientific attestation, as well as documents and materials of dissertation defences in confessional dissertation councils. The study of the source base allowed to determine the specific features of the theological attestation systems, as well as to identify its similarities with the state system, primarily with the work of educational and scientific organisations, which received the right to independently award the state academic degrees. The requirements for applicants for theological degrees are virtually identical to their state analogues, and in some cases exceed it. Nevertheless, up to the present, serious inequalities remain between the holders of the state academic degrees and theological degrees. The latter are granted limited academic and professional rights, even though the rules and practices for awarding theological degrees are similar in most respects to the state academic attestation.

   The family relations of Muslims under present-day conditions are undergoing a signifi cant transformation. The increase in the number of divorces makes it necessary to look for the ways to resolve family confl icts and to harmonize marital relations. In this regard, the requirements for the qualifi cation of family psychologists consulting Muslim couples and families are increasing. It is not enough to master one or another method of family counseling for working with Muslim families. The most important role is played by the formation of the specialist's intercultural competence, as well as by mastering the knowledge and understanding the ethnic, religious and regional specifi cs of the clients. The culture of Muslim ethnic groups is collectivistic, which aff ects the relationships both within a married couple and within an extended family, whose role in Muslim communities is still important. In the article, this thesis is illustrated by the analysis of the author's practical case of family counseling. The author, based on the consideration of ethnic and religious values underlying Muslim family relations, examines the most eff ective psychotherapeutic approaches in working with Muslim families and couples.

   The article provides an overview of the speeches of the main speakers at the Islamic Psychology Summit-2024 (IPS-2024), held in October 2024 in Yogyakarta (Indonesia). The theme of the summit is: “The Transformative Power of Islamic Principles in Elevating Human Dignity”. The summit is organized by the International Association of Muslim Psychologists and the largest State University of Gadjah Mada (Indonesia). The summary of reports from speakers from different countries presented in the article allows us to see the main contexts in which Islamic Psychology and psychological counseling and therapy for Muslims are developing at the present time. It is shown that by using the methods and practices of Islamic Psychology, Muslims strive to resolve socio-psychological problems of an individual and of the society, and to develop science and educational programs and social support for Muslims around the world, and to contribute to the growth of spiritual and psychological well-being.