This article is dedicated to the educational reforms of the Russian Empire Muslims proposed by Khusain Faizhanov (1860s) and later by Ismail Gasprinsky (1890s). This conception of modernization is analyzed as part of an ethno-religious entity creation process, which unites all the Russian umma. In this situation this single entity was viewed as a part of Russian communitys.

The article is devoted to the problem of participation of national and religious leaders of Muslims of the Volga-Urals region in the international Muslim Congress in 1920s. The author makes a conclusion about the nature and eff ectiveness of their activities in the context of foreign policy eff orts of Soviet Russia in the Eastern and Western Europe.

The article is devoted to some specifi c features of Kadiria Tariqa, which is spread on the territory of Chechnya and Ingushetia. Some aspects of Kunta-Haji Kishiev’s biography, confi rmed by quotes are considered. The article analyzes practice of the Tariqa, including the loud Zikr. The basic problems in the study of Tariqa are shown in the article. The authors note the importance and signifi cance of studying the biography and work of the Chechen Sheikh Kunta-Haji.

Early conceptualization of  ation and nationalism across Central Asia in the late 19th – early 20th century was a reaction to the conquest of the region by tsarist Russia. For the development of contemporary society projects Bukhara merchants and pilgrims on the famous Tatar educator I. Gasprinskiy’s advice puts forward a new elite – they were Jadids. Most of Jadids demonstrate less politicized nationalism of non-Western orientation, as basic value for them was multiethnic nation (millet). In this context Jadids insisted on the primacy of education and culture in the development of the nation. Today’s interest in the ideas of Bukhara Jadids, in their interpretation of development issues can help to preserve and develop the sociocultural multipolarity and shape the phenomenon of citizenship desired for the countries of the region.

At the end of 19th – the beginning  f the 20th century Russian Empire started the implementation of the last modernization project on integration of national remote areas into all-imperial system of coordinates. It was related to Turkestan. Under historical destiny, the project wasn’t fi nished within the Russian Empire. It was continued in the next era – the Soviet one, having reached a new turn of development and getting new shape and outlines.

This article analyzes the reaction of Islamic political and spiritual leaders of the countries of  outh East Asia to contemporary challenges, such as modernization, democratization, globalization, ecological crisis, as well as their search for an adequate answer based on the sacred mission of Islam and fundamental religious texts.

This paper raises a number of questions concerning the emergence of an Islamic version of the Russian language, which is referred here as the Russian Islamic sociolect. This sociolect has at least two major variants, which are described here as Russism and Arabism. Of special interest are processes of code-switching between these two variants, as well as the interaction between native Islamic languages in the Russian Federation (such as Tatar and Avar languages), as the onor languages of Arabic-origin terms for Islamic concepts, and the Russian language, the religions lexicon of which is largely based on the Church Slavonic language.

Civilizational unity of Muslims and Christians among the peoples of the Eurasian Union (EAU) is subjected to serious geopolitical challenge posed by neo-liberal ideology of the West, Islamic radicalism, in the absence of a Eurasian state ideology. From the standpoint of the concept of dialogue of civilizations and civilization identity the necessity of state Eurasian ideology based on spiritual unity of world religions of Christianity and Islam in the space EAC countries, the system of multipolar world civilizations, is substantiated. Maintenance and expansion of a single civilizational identity of the peoples in the framework of the EAC relying on spiritual and moral religious landmarks will be one of the means of addressing future threats and achieve the objectives of national and spiritual safety.

The sense of homeland as a fundamental principle of civil identity and strengthening of the unity of the Russian nation are considered in the article. The author underlines the role of family, school, and religion in the solution of this problem.

The problem of the value consolidation of Russian society in the context of historical and social cohesion, and the role of Islam in formation of theRussian statehood and society is considered in the article. The main attention is focused on the modern parameters in strengthening of the role of Islam in the Russian value-semantic and civic space, as well as on historical experience ofcoexistence of diff erent confessions.

This article analyzes the socio-political discourse of the religious actors as subjects of the process of the Russian nation building. On the base of the empirical materials of the Xth International Muslim forum the  uthor analyzes the variety of the communicative roles of the leaders of the Russian Muftiat in the modern period. The article is concluded by the idea, that the identity referents produced by the Russian Muftiat are important for Russian Muslims and relevant to the strategic approaches of the ruling elite of Russia.

The historical expe-rience of relations between East and West is characterized by the apparent instability, confl ict and the presence of stereotypes. Successful standoff with the West by some Muslim polities, embarked in the early XXth century on its own path of nationalism and Islamic socialism, in the following years witnessed a dramatic transformation. The instability of the non-Muslim West, is the secret of the instability of the Islamic East. It is exposed to modernization impacts on the one hand and challenges of racial and religious discrimination, ethnic strife, social and political unrest on the other. Their interweaving creates destabilization in Eastern societies and at the same time strengthens the position of political Islam. Western attempts to ignore these processes underlie the formation of extremist ideological aspirations, which are used by the West in their irresponsible adventurous interests..

The author shows a discrepancy in understanding of the need for government regulation of the media in a democratic society so as to all political forces and all organizations that represent them have equal rights of access to the information space, which they almost could implement. It is important that the media fulfi ll their basic social functions, promote the consolidation of society to solve the socio-economic and other problems, which form the basic policy. The author also notes that the government should provide citizens with equal opportunities in the informational fi eld, to reduce the impact of authority and commercial structures on the media for the purpose that the press would be primarily controlled by the civil society.

The main idea of article that the knowledge and understanding of a reality of everyday life of the Russian Muslims can actively promote elimination of the stereotype existing in conscious- ness of some poorly educated people: Muslim = extremist. Deep penetration into specifi cs of life of Muslims of Russia, understanding of that they had the general
with people of other faiths of a problem, their general overcoming and the general pleasure from receiving result – a basis for prevention of a confl ictness.

In 2014, the Marjani Institute of History at the Tatarstan Academy of Sciences launched a large-scale research project «The Tatars in the regions of the Russian Federation; religious renaissance and issues of identity. An ethno-sociological investigation into the current situation.» An important part of the research as a whole involved an analysis of the ethno-religious life of Tatars living in Moscow. The majority of those interviewed noted the fundamental signifi cance of Islam for the Tatars, along with a very closely intertwined relationship between Muslim religion and Tatar ethnic identity. The widely held notion of disrupted continuity in transmission of religious knowledge within the Moscow Tatar family is confi rmed. The middle-aged generation has ‘fallen out’ of the religious chain, having been most subject to Soviet ideological indoctrination. As such, religious activity is typically limited to the elderly and young people.

The article is devoted to the personal archive of Albert Fathi, containing records on the history of literacy and various aspects of Tatar culture. Many of them have not been published , but are of great interest to isledovateley oriental manuscripts as part of Islamic literature and national discourse of the Tatar people.