The author develops the idea of a well-known Tatar theologian Musa Bigiyev that Islam is a religion of a reasonable faith. The article considers Qur’anic calls for rational knowledge of the world, the past Muslim thought and philosophy. Proceeding from the fact that the contemporary Muslim thought is in crisis, outlining of the ways to overcome the crisis is attempted. The articles also outlines a program to comprehend the modernity from the standpoint of the Qur’anic revelation. The following topics of primary importance are accentuated: the relevance  of Islamic philosophy, the classical problem of metaphysics and anthropology, the unity and diversity of humanity, religious diversity, tolerance and mancipation. Benchmarks for each topic are delineated which enable to bring together the Qur’anic revelation and modern trends. It is inferred that the negligence of the  abovementioned problems can imply the ignoring of the Qur’anic call for a reasonable faith, i.e. the ignoring of God’s call to all people.

In the article the author uses the broad meaning of the term of religious reformation (Christian) in reference to similar process in he Muslim world in general and in Tatar region, in particular. The main characteristic forms of Muslim religious reformation unlike that of the European reformation and did not touch upon religious dogmas and beliefs but merely the Muslim consciousness. Tatar religious reformation had passed through two stages: the stage of formation, reflected in creative work of the first reformers A. Utiz-Imani (1754–1834) and A. Qursawi (1776–1812) and the reformation of Modern and Contemporary history, connected with the legacy of Sh. Marjani (1818– 1889), R. Fahraddin (1859–1936), M. Bigi (1875–1949) and Z. Kamali(1873 1942).

In this article anti-religious propaganda and agitation among the non-Russian Muslim population of Simbirsk/Ulyanovsk province in the 1920s is considered within the frames of religious policy of the Soviet state. The article is based of party office documents kept in the State Archive of Contemporary History of the Ulyanovsk region. The state and the party both failed to make serious headway in spreading atheistic worldview among Muslim Tatars. In this regard, using of force to suppress religion at the turn of 1920–1930s was had the obliged and objective character. The documents of the party and Soviet authorities are stated the failure of anti-religious propaganda and work in the 1920s in the regions.

History of separatistic movement of the Malay community in Thailand comprises following stages: rise of fight in the first half of 
XX century; shaping of the combat Muslim groups followed by armed clashes with the government’s forces after the WWII; standstill in the 1980s; local outbreak of terrorism with the global radicalisation of Islam. The major trigger of separatism of the Thailand’s Malays is nationalistic policy of official Bangkok aimed at their conversion into Buddhism and Thai cultural identity. Despite all its efforts in southern provinces the government has not yet solved the conflict and danger of military clashes in these parts still persists.

Global Islamic financial system is undergoing the process of active institutionalization: from simple interpretation of the Islamic norms in order to legitimate the establishment of Islamic financial institutions in terms of shari’a law to the stage of formation of international Islamic financial regulators and other elements of the financial infrastructure, to the development and implementation of international Islamic financial standards, to expanding the number and types of Islamic financial products, and o the introduction of Islamic financial rules into the law of the Western countries. The new reality requires a thorough study of the legal status of Islamic financial regulators and their financial products, a clearer shari’a identification of these financial products, and the potential of their implementation in Islamic and non-Islamic jurisdictions.

Contrary to the secularist approach, civilizational values including religion still play a significant role in realizing tasks of social and political development. The analysis of such mega-countries as Brazil, India, China and Russia shows why cultural and religious values retain their public value and how they can be applied in the process of modernization and nation-building.

The article considers the results of a social-psychological research on the ethnic and religious (Muslim) identity of the ethnic groups in the Northern Caucasus: Chechens, Ingushes, Karachays, Balkars and Adyghes. The article also describes the substance of ethnic and religious identity and its particular components. Proceeding from the empirical data, the conclusion is made about the diversity of correlations between ethnicities and religious identities of the North Caucasus peoples.

The West regards Islam with prejudice, which is beyond the bounds of cultural and identificational differences. Islamophobia is a project aimed at preventing the Midlle Est Countries to take a worthy place among the developed countries of the world and deprive Russia of allies.

The assessment of the nature of social and political significance of Islamic organizations as an object of social communications is relevant to modern Russia. It is determined by a number of factors that are vital for the development of our country, such as the change of the  ethno-religious composition of the population, demographic processes, and the increase in migration from the Muslim countries and regions to the central part of Russia, where non-Muslim population traditionally dominated. The challenge of the time requires new strategic line connected with the development of a coherent program of ethnic and religious policies. Interaction between the authorities and Islamic organizations with taking into account the  spiritual, moral, cultural and intellectual potential of Islam should be directed to strengthening the state and legal system, the consolidation and stability in Russian society.

In the article the author analyzes basic conceptual methods for studying of political Islam. Three main approaches are distinguished in the article: they are the method of differential intensity, textological or scriptural, and synthetic or essential ones. The author presents his comprehension of different manifestations of radicalism in modern Islam on the basis of leading Russian Islamologists’ analyses.

The article considers the modern problems of moral and humanistic values as part of religious traditions. The concept of justice in Islam and the modern projections of the idea of justice in the context of value base in the dialogue of religions and civilizations are particularly accentuated.

Drawing on a wide factual material extracted from the Russian National Corpus and Internet sites, the article shows how certain facts of Islamic culture, reflected in the words of the Russian language, are perceived by Russian-speaking community and what estimation they receive at the same time.

The article is dedicated to the problems of ensuring the unity of multi-religious Russian society, the potential of positive experience of the multi-layer and poly-ethnic state, to the problems of ensuring an efficient state management. Religious Islamic organizations, religious leaders, national political and intellectual elites are considered from the point of mediation – as an intermediary in the provision of the state’s and believers’ interests in order to reach a consensus and resist the attempts of destabilization of domestic environment by extremist organizations that use radical, including religious, theories.

The impact of the migration processes on the Islamic community of Russia is considered in the article. The classification of the reasons for the Muslim migration in Russia is given. The authors pay the primordial attention to the up-todate situation; concentrate on the peculiarities of the influence of Muslim migrants on the Islamic community of Russia, the possible reasons for the conflicts and ways of their resolution. Besides, the perspectives of the dialogue between the original population and the Muslim migrants are analyzed as well.

The article deals with the organization of training of Soviet Muslims in the Soviet Union and their sending to study in foreign countries. The difficulties and problems of their training are showed. The conclusions on the development of modern Islamic education in Russia are made.

The article considers the outcomes of the 3rd Global Forum of Intercultural Dialogue ‘Sharing culture in the name of security’ that took place on 18-19 May 2015 in Baku and gathered representatives from 500 countries. The efforts of the organizers and international partners were directed at the further development of inter-religious dialogue, where an important part is assigned Russia and the countries of the Muslim world.