During the Great Patriotic War the relations between Soviet state bodies and Soviet Muslims went through considerable changes in the
way to its liberalization. In 1944 were established the new bodies of control over confessions activities. Among them are the Council for the Aff airs of Religious Cults under Council of People’s Commissars of the USSR, the Muslim Religious Board for Transcaucasia and the Muslim Religious Board for North Caucasus. The author analyzes archive papers and documents which were until the recent time unknown to the wide scientifi c community. At the example of such important events in Muslim life as attending mosques, releasing
of prayer books and conducting rituals the author shows that for the short time the relations between state authorities and Soviet Muslims became better. The author analyzes numerous papers which indicate interference of Soviet authorities into activities of Muslims communities. Such interference from the one side contradicted to the basic concepts of Islam but from the other side it gave Muslims some chances to get adapted to a new reality of Soviet life and Soviet religious internal policy. Basing on the documents which include written fi xations of the talks and negotiations between the higher offi cials of the Soviet Union and the representatives of the state Council for the Aff airs of the Russian Orthodox Church and the Council for the Aff airs of Religious Cults, this research work brings
to a conclusion that the confessions and religious communities in USSR had not perspectives for the even limited integration into the life of Soviet society.

The article tells about the unstudied Muslim medieval quarter in Moscow — the courtyard of the Sultan of Khiva, Afghan-Mohammed
bin Arab-Mohammed, which was located on the site then caused the
Malorossij skoye metochion on Maroseyka. Sultan Afghan-Mohammed was closely associated with representatives of the Muslim aristocracy; after death he was buried in the mausoleum
(tekie) in Kasimov, Ryazan region now — one of the few surviving
monuments of medieval Muslim architecture in Russia. A signifi cant
number of residents of the Muslim court of the Sultan in Moscow, the
presence of neighbors from among the Tatars and Nogais, the legal holding of Muslim religious holidays and other similar circumstances point to the fact that here in 1622–1648 years, during the life of the Sultan in Moscow, was one of the Muslim religious parishes
of the capital city.

This article is based on the study of ‘Brief Educational Grammar of Tatar Language’ (1862) by Khusain Faizkhanov and ‘Brief Academic Morphology of Tatar Language’ (1887) by Gabdulgallam Faizkhanov. The author seeks to evaluate the linguistic works and determine  their role in the development of Tatar grammatical science. The subjects of the study are both the sources themselves and the historical background (when this fi eld of knowledge was formed), as well as the use of biographical elements of Tatar progressive thought and scientifi c linguistics’ leaders in the period of its formation and initial advancing. In the middle of 19th century there was an emerging trend of Russian society and science modernization. This period is marked by important events that played a signifi cant part in the history of Tatar people, it had a huge impact on evolvement of Tatar national culture, and expending of Tatar studies in general. This research permits to come to a conclusion that the grammars by the brothers Faizkhanov was written under the infl uence of Russian and Arabic grammars, and it, in the same time, adequately describes the grammatical originality of Tatar language. The principles on the correspondence of Tatar grammar system with the natural structure of the language put forward by the authors now still have the scientifi c and pedagogical value. The grammar by Gabdulgallam
Faizkhanov is the fi rst theorized grammar compiled for Tatars in their native language. The defi nitions of linguistic sections, given in the grammar, accurately deliver the research subject and essentially are identical to the modern ones. The works written by brothers Faizkhanov maintain its worth to the present day.

What are the chances of turning Southeast Asia into a new hotbed of ISIS (prohibited in Russia) terrorism? Of the 650 million people
living in SEA, more than 40%, or 260 million, profess this religion. The region is also an independent, very active and large-scale theater of military operations of Islamist radical and extremist terrorist organizations. But against the danger of turning Southeast Asia into a hotbed of the ISIS plays the fact that its Muslim community is fragmented into heterogeneous ethnic, linguistic and socio-cultural as well as territorially and politically separated groups. The majority of Muslims in the region have moderate religious
views. Political regimes in the countries of the region are quite stable. The authorities are actively fi ghting radicalism and terrorism. The largest non-regional powers are also interested in fi ghting terrorism. They are striving to maintain stability and security in the region. China is strengthening on the islands of the SCS and is beginning to implement important economic projects. The US joined the anti-terrorist activities, considering the region as a sphere of its geopolitical interests. The fi ght against terrorism and transnational crime is one of the central issues in the Russian-ASEAN dialogue. Thus, although the danger of moving the ISIS to SEA is significant
enough, there are serious factors to resist this.

The project of political Islam came to its end in the 1990–2000s. The heirs of the concepts and practices of parties of Political Islam live nowadays in new realities and their programs and rhetoric are very
diff erent from the worldview of political movements that set the tone for the second half of the 20th century. Turkey is a vivid example. In this paper author attempts to trace the election
agenda and the political technologies applied by the Political Islam parties in Turkey from the late 60s until 2015, shows the continuity of politicians and the transformation of ideological preferences of Turkish “Islamists”. The era of Turkish Islamism began and ended with Necmettin Erbakan, the permanent leader of Milli Görüş Movement. Softening of Islamists’ slogans and programs reached its
peak with ‘reformists’ who broke off the parent party and founded post-islamist Justice and Development Party.

In this article is considered the ideology of Huthis — a religious and political movement of Yemeni Zaydis, which came to power in Yemen
in 2014. The author analyzes 8 lectures of Husayn al-Huthi, a founder of the movement, which are crucial for understanding of this ideology. It is demonstrated that this ideology is based on the following ideas: 1. All Muslims, and especially those of Zaydi
school, are a chosen community; 2. Muslim world is in crisis, the cause of which is decline of faith; 3. Western countries and Israel have neocolonial aspirations towards Middle East, which must be actively resisted; 4. Islam and politics are inseparable; 5. The
only way to get out of the crisis and to perform a successful resistance to the Western expansion is return to faith, which in the fi rst instance should be expressed in a correct interpretation of the Qur’an according to a contemporary political situation; 6. All communities, and especially religious leaders, bear personal responsibility for their moral and political evolution

The article analyzes role of the religion in the constitution of the Lebanese republic of 1926. It is demonstrated that the principles of
Islam and Christianity occupy a rather modest place in the Basic Law of the country. This is largely due to the specifi cs of the political development of the Lebanese state, as well as presence of sectarian cleavages. Also during the adoption of the constitution, the country was under the protectorate of France, which left an imprint on the content of the Basic Law towards liberalization and democracy.
Moreover, increase of the number, as well as infl uence of the Muslim population, can lead to an intensifi cation of Islamism, which will undoubtedly lead to abolition of the old and adoption of a new constitution.

The article analyzes the role of the Muslim minority in Delhipaying
special attention to its role in the political process. The current
capital of India has always played an extremely important role for the Muslim community in South Asia. After the partition of British India in 1947, Delhi became the capital of the Indian Union. At the end of the XXth century, Muslims in Delhi had to buildcomplex relationships with various ethnic and religious groups. The situation in Delhi deserves attention not only as an Indian problem, but also as an exampleof the position of a religious minority in the modern megalopolis

Islamic Art based on Arabic calligraphy has deep traditions and long millennial history in Tatar milieu. Due to Soviet atheistic propaganda
and state policy of banning Arabic alphabet in 1930-es, the religiously inspired art was going through the process of decline. If the rise of Islamic art on the eve of the 20th century was infl uenced by new ideas of enlightenment, modernization of the religion and development of the Tatar mass media, hundred years later (in
Post-Soviet Russia) emerged the new wave of Islamic Art.
Now we witness fundamental changes in the sphere of Islamic Arts and at its perception as well: instead of folk masters are coming professional artists (who received education during the Soviet period), religious mentality of the Tatar society now plays a minor role and the Arabic graphics itself becomes understandable only by specialists. Islamic Art starts to be less informative but more emotional and visual. Despite of that, the new attitude to the Islamic Art as to the national symbol is forming. For example Islamic
Art in the form of calligraphy — painting on the glass “Shamail” — started to be a national brand. Besides monumental art the new types of Islamic arts are developing, such as Tughra (personal symbolic seal) or Shadjara (artistically decorated family tree). New technologies provided by computer graphics give wide opportunities for the development of Islamic Arts.

Falsafah is a unique trend in Muslim classical philosophy. In Falsafah there was for the fi rst time in the history of thought was performed
the synthesis of world significance, namely, of Abrahamic,
judeo-christian-islamic, revelationism with ancient intellectualism.
This viable synthesis was perceived in Jewish and Christian cultures.
Even its name, falsafah, derived from the Greek, refl ects its synthetic nature. The article displays the universalistic
intention of Falsafa characteristic to diff erent fi elds of knowledge: metaphysics, epistemology, politics, eschatology. The author tries to investigate the transformations of universalistic idea elaborated by the eminent fi gures of Falsafah — Al-Farabi, Ibn-Sina and Ibn-Rushd. The ideas, presented in the frames of this approach, are of special signifi cance for the contemporary studies in Western medieval philosophical thought as well as in accordance of the historical background of modern political and philosophical
universalistic theories

The article deals with investigation of a number of stories about the conversations between Rabi‘ a al-‘Adawiya and Hasan al-Basri,
representatives of the early mystical and ascetic trend in Islam. These stories are gathered in poems of the major Persian poet and Sufi thinker of XII — XIII centuries Farid ad-Din ‘Attar (“The Language of the Birds”, “The Divine Book”) and anthology
“Memorial of God’s Friends”). The article shows, that Rabi‘a was consistently developing the idea, that it is impossible to the Sufi to attain higher moral qualities or true knowledge, if he tries to build a relationship with God striving for his own posthumous felicity
and award. That is why in his poems and anthology, ‘Attar affi rms that Rabi‘a’s highest spiritual qualities and divine knowledge are fruit of her pure love to God, and not of her desire for the happy afterlife. The conversations between Rabi‘a al-‘Adawiya and Hasan al-Basri represent a very rare occurrence in Islamic culture, when a woman, (because of her righteousness and full concentration on love to God), could become a spiritual guide for great Sufi men at that time. Later her life was considered by the Sufi traditionas an example to be followed for those who had chosen the Sufi path of God’s knowledge. The article examines the most important aspects of Rabi‘
a’s teachings in the context of the philosophical views of ‘Attar. The certain aspects of Rabi‘a’s Sufi conversation are discussion of Sufi virtues, of intuitive knowledge and human love for God. In Rabi‘a’s teachings the love of God and recognition of His unity and uniqueness (tawhid) appears as the unique way to the reaching the inner spiritual integrity.

Mahmud Shabistari is well known in the world as the author of the poem “The Rose Garden of Mystery”. However his thought heritage
is not limited to this masterpiece. In this article we would like to show the diversity of his works as well as characteristic features of his world outlook in the intellectual context of his epoch. The central idea of his thought, we can fi nd in most of his writings, boils down to the idea of the oneness of the First Principle identical for him to the God. He states the idea of His oneness by saying, that everything, except for the First Principle is illusion and doesn’t exist
beyond one’s mind. This statement was natural for the Ishraqi school of as-Suhrawardi, who claimed anything except for the light, just concepts, that doesn’t have any correlate beyong one’s mind. This idea was not so natural for the philosophical sufi sm of Ibn al-Arabi Shabistari refers to in some passages of his Sa‘dat-nama. However this idea was not at all natural for the falasifa school of Ibn Sina, that Shabistari criticize in most of his works for intermicsture of the possible and necessary being, for they must be ontologically
divided from each other. From his point of view, the falasifa not
just mix up the immiscible being and non-being in one possible thing, they state the presence of two diff erent natures — “the possible” and “the necessary”. As “the necessary” means for Shabistari “the God”, the statement of another one nature presence (“the possible”) is for him a shirk and contradicts Islamic worldview.