The article addresses key issues in the political history of Dagestan. To shed light on these problems, the authors propose a model of the genre evolution of Dagestani historical literature, drawing on the methodological framework developed by A. A. Shakhmatov for the study of Old Russian chronicles. In the seventeenth century, Dagestan was characterised by works of an epic nature (such as the Darband-nāma and the History of Maza), whose authors sought, more or less consistently, to adhere to the sources they employed. In contrast, the eighteenth century saw the widespread emergence of pseudo-biographical compositions (including the Tarīkh Dāghistān, the work of Mahmud of Khinalug, and several others), which were largely based on the materials of earlier writers. The present study applies methods of textual deconstruction to analyse the circumstances of their composition and assess the reliability of the information they contain. As a result of a detailed examination of three such works, the authors conclude that, despite the high value of the data they preserve, these texts can be used for the reconstruction of historical events only with considerable caution and only after establishing the relativistic motives underlying their production.

The article is devoted to the historical analysis of Arabic script manuscripts of scientific subjects from the collection of the Scientific Library of the Ufa Federal Research Center of the Russian Academy of Sciences. This body of sources, which was mostly collected in the second half of the 20^th century, has not yet been the subject of special research in the framework of Russian history. The author, moving away from the narrow-source and library approaches, makes an attempt to look at them as a reflection of the intellectual life of Muslims of the Ural-Volga region during the imperial period. Based on the systematization of manuscripts according to the thematic and genre principle (Grammar, Logic and Philosophy, Literature, History), the article traces the mechanisms of adaptation of the general Islamic classical heritage in the region, reveals the structure of teaching in local madrassas and models of its evolution. Special attention is paid to manuscripts created or rewritten in the Ural-Volga region. The conducted research makes a definite contribution to the study of the socio-cultural history of Russia. Its results demonstrate how traditional Muslim educational institutions lived and developed in the region, and how they, while remaining part of a large Islamic tradition, adapted to their existence in the Russian Empire.

This article continues a series of publications of the Russian translation of the introduction (muqaddimah) to the commentary of the Qur’an “Tafsir al-Qur’an al-‘azim” (Commentary on the Great Qur’an) by the most famous and popular exegete of the traditionalist trend of Islamic thought (ahl al-ḥadīth) – Isma‘il ibn ‘Umar ibn Kathir (d. 1373). This second part of the first section of the introduction discusses the issue of interpretation of the Qur’an according to one’s own opinion. At its beginning, it is unequivocally proclaimed that such an interpretation is forbidden (ḥarām). This ban confirms by the traditions with references to Tirmidhi, Nasa’i, Abu Dawud, Malik and other Sunni Hadith scholars, as well as, to a large extent, the work of Abu ‘Ubaid “Fada’il al-Qur’an” (The Virtues of the Qur’an) and, especially, tafsir Tabari. At the same time, the author expresses his critical remarks regarding the reliability of some traditions. In conclusion, Ibn Kathir agrees with the opinion of Ibn ‘Abbas, quoted by Tabari, about the existence of four types of ayats from the point of view of understanding. However, unlike his predecessor, Ibn Kathir does not explain in detail what applies to what and where to get knowledge about the language.

The article covers the biography, scientific and educational activities of an outstanding Egyptian scientist and public figure Amin al-Khuli (1895–1966). The aim of the study is to demonstrate the real role of the thinker in the formation and the development of thematic tafsir in the 20^th century. A summary of the information about the scholar and an analysis of his key work on exegesis in the form of the article “Tafsir”, originally prepared for the Arabic version of the Encyclopedia of Islam, allows us to conclude that the deeply grounded presentation of the thematic approach as “inevitably necessary and most adequately expressing the meaning” undoubtedly served as a powerful stimulus for the development of thematic tafsir, which was embodied, among other things, on the basis of the Faculty of General Theology of Al-Azhar University by introducing the corresponding subject into the programs. At the same time, Amin al-Khuli’s call for thematic tafsir did not consist of rejecting all previous experience, but was based on the use of those intellectual treasures as a basis for obtaining new results that meet the demands of the time.

Researchers and the people involved pay enough attention to the issue of zakat in social relations within the framework of responsibility for the well-being and the stable development of the society. But in the life of modern Muslims with all the contemporary global challenges zakat carries a much greater moral strain than just a tax payment.

The article proposes a mechanism for zakat structuring displayed in the Holy Quran in the Surah “Al-Baqarah” from the position of three main areas of study of Islam such as al-‘Aqidah, al-Fiqh and ‘Ilm al-Ahlaq, as a possibility of comprehensive understanding of the importance of zakat in Islam and the significance of this redistribution mechanism of funds for maintaining social balance and effective response to the humanitarian challenges emerged.

This article examines the methodology of studying the Prophetic Sunnah as a source of Islamic law and the problem of absolutizing this source in the minds of its adherents. Based on the identified patterns, the author presents three conceptual approaches to differentiating the Sunnah: by its authenticity, legality, and objectivity. The first two have been described in considerable detail in the methodological literature, while the third type of differentiation lacks theorization, despite its greatest importance in substantiating the conceptualization of the Sunnah. Concurrently, the author analyzes the reasons for the disagreements among Islamic methodologists and legal scholars based on the proposed types of differentiation of the Sunnah and presents its categories, which are and are not subject to conceptual rigor. In conclusion, the author highlights the problematic of conceptualizing the Sunnah and the need to consolidate intellectual activity in understanding its role in the methodology of Islamic law by developing universal criteria for distinguishing religious prescriptions from political decisions.

This paper presents a systematic exposition of the Sunni creed as established by the Ash‘ari and Maturidi scholars, highlighting its balance between revelation and reason, affirmation and transcendence, moderation and intellectual depth. It further discusses the need to renew Sunni kalam in response to modern intellectual and scientific challenges, particularly atheism, materialism, and secular ideologies. The study proposes practical avenues for renewal through the integration of contemporary scientific discoveries, rational reflection, and constructive dialogue. It concludes that genuine renewal in theology must build upon the immutable foundations of the Sunni creed while rearticulating its truths in the language of the modern age.

This article delves into the inherent complexity of the theological concept of God. This concept is traditionally beyond the scope of empirical research. Interdisciplinary methodologies allow us to explore the diversity of conceptions of God and their impact on the live and behavior of believers, thereby revealing patterns of divine action in the world. The author concludes that, although these studies deepen our understanding of human nature and culture, they leave fundamental metaphysical and epistemological problems open and require further critical reflection. Tatar modernism (tajdid) is considered as a historical example of such reflection. Its representatives sought to reform Traditional Theology (kalam). Tatar theologians placed particular emphasis on the need to distinguish between aqidah (belief), which requires indisputable textual evidence, and kalam, which often turned Theology into a field of scholastic debate, generating dubious dogmas. The use of the concept of "revealed theology" by Tatar thinkers was an attempt to restore the epistemic primacy of the Quran and Sunnah as the sole and infallible sources of religious belief. In particular, M. Bigiev criticized not the intellectual study of theological problems per se, but the uncritical methods and conclusions of purely rationalistic approaches, which, in his view, distorted the authentic understanding of Monotheism (Tawhid) and led to the emergence of dogmatic innovations unsupported by sacred texts. He defended a theological approach in which rational conclusions are strictly disciplined and verified through direct, explicit evidence from the Quran and Sunnah.

In order to identify the different facets of the concepts of "traditionalism" and "tradition", the article analyzes three approaches to these phenomena: perennialism, a philosophical trend, the key idea of which is the concept of tradition, considered as the highest, primordial, metaphysical truth; the Islamic theological approach, the basic concept of which is "naql", that is the verified in accordance with strict rules, a well-organized, structured and formalized Tradition within the framework of a specific Islamic tradition; and the philosophical and religious approach of those who do not position themselves as perennialists, but consider tradition from a broader perspective, relative to specific religious frameworks. To achieve this goal, we first consider the emergence of the idea of philosophia perennis in the 16^th century and its revival in the late 19^th and early 20^th centuries, which led to a turn towards Islam, which has its own clear formulations of tradition and methodology for following it, which is given special attention with an emphasis on the concepts of “taqlid“ and “naql”. The following are several philosophical and religious ideas about different variants of tradition, in accordance with a certain algorithm: a variant of tradition, a methodology for following, aspects of work, a form of thinking, and a result.

The study of the influence of Islamic culture on Russian history is highly significant due to the long-term coexistence of Muslim peoples within a multinational state, the formation of a common cultural space, and the interpenetration of traditions.

The purpose of the study is to analyze the role of Islamic culture in shaping the spiritual and moral values of Russian society by tracing the historical stages of interaction between Russian Orthodox civilization and Islam.

The study uses the historiographical works of Russian researchers and the comparative-historical method of analyzing historical processes.

The study examines the influence of Islamic ethics and cultural norms on the moral and ethical consciousness of Russians, and identifies common features of the spiritual practices of Russian Orthodoxy and Islam (such as patience and respect for elders). The study also demonstrates the positive impact of Islam on interfaith dialogue, the development of tolerance, and mutual understanding.

Islamic culture has made a significant contribution to the formation of the spiritual and moral image of Russian society, contributing to the strengthening of national unity, the development of humanism, and respect for various cultural traditions.

: The relevance of this research topic stems from the crisis in contemporary psychological science and practice, which is losing its ability to respond to the challenges of the current post-risk society with its characteristic, ever-increasing uncertainty. This article examines the conceptual dependence of psychological care models on the philosophical vision of science that underlies a given culture. It demonstrates how the religious concept of psychology resolves the contradiction between the positivist and existential-humanistic paradigms by legitimizing and destigmatizing the phenomenon of misunderstanding. A connection is established between the ontological, epistemological, and anthropological foundations of misunderstanding and its realization in concepts of being, as well as at the level of language and, more broadly, interpersonal relationships in religious culture. The most significant idea of ​​the study is the idea of ​​resolving the opposition between understanding and misunderstanding, considering them in the necessary unity characteristic of a synthetic type of thinking. For psychological practitioners providing assistance to clients socialized outside the context of religious culture and who have not assimilated its cultural code, destigmatizing misunderstandings can be a significant resource for increasing tolerance for uncertainty. The study's findings are theoretical and methodological in nature and describe how the phenomenon of misunderstanding in the context of religious psychological counseling can help resolve the contradictions faced by contemporary counseling practitioners.

The article presents the results of an empirical study examining the relationships between hope, religious identity, and psychological well-being among representatives of different worldview groups: Orthodox Christians, Muslims, and atheists. The sample consisted of 287 participants between the ages 18 to 65 years (181 women and 106 men). Hope was measured using Snyder’s Hope Scale adapted by K. Muzdybaev, psychological well-being was assessed with Ryff’s Psychological Well-Being Scale adapted by T.D. Shevelenkova and T.P. Fesenko, and religious identity was evaluated using the Identity Fusion Index.

The findings revealed significant differences between the groups in levels of dispositional hope and components of psychological well-being. The highest levels of hope were observed among Orthodox participants, whereas Muslims demonstrated the highest overall psychological well-being. Among atheists, autonomy was the most pronounced component.

Correlation analysis within the Muslim group revealed a specific pattern: hope showed significant negative associations with most components of psychological well-being and positive associations with affect balance, whereas religious identity fusion was positively related to psychological well-being. These results are interpreted in the context of cultural and religious differences in conceptions of agency, subjective control, and existential sources of well-being. The findings highlight the importance of considering cultural and religious contexts in psychological research and question the universality of agentic models of hope.