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This article is focused on the Russian-Moldavian scientist and politician D. Cantemir (d. 1723). Being one of the most educated people of his time and polymath, D. Cantemir made a significant contribution to the formation of academic Oriental studies in Europe. His fundamental work on the history of the Ottoman Empire "On Growth and Decay" became well known in Europe. However, another work by D. Cantemir, which marked a breakthrough in the understanding of Islam by the Western mind — "The Book of Sistima, or Description of the Muslim Religion" — remained almost unknown outside Russia for a long time. The works of D. Cantemir are characterized by two important qualities. First, the active usage of many authentic Muslim sources. Secondly, a humanistic view on Islam and Muslims implies a quest for common ground for Muslims and Christians. These features, combined with D. Cantemir's vivid and rich experience of interaction with Muslim civilization, made the works of the Russian scholar a path-breaking contribution to the development of Oriental studies in Europe. The publication of this article is dedicated to the publishing of a commented translation of the "Book of Sistima" into modern Russian, prepared by the researchers the Moscow Islamic Institute and the Medina Publishing House, and is intended to establish a basis for a deeper study of D. Cantemir's heritage in the field of Islamic studies.

This article is published on the occasion of the launch of the series "Qur'an in Russia", which includes all historical translations of the Qur'an into Russian. The series was opened with the reprint of "The Al-Koran of Mohammed" published in 1716, the fi rst complete translation of the Qur'an into Russian. Another translation of the Qur'an into Russian, also made in the fi rst quarter of the 18th century and preserved in manuscript, is currently being transcribed and translated into modern Russian for the next edition. In the course of this work, the researchers of the Moscow Islamic Institute and the "Medina" publishing house have studied the manuscripts of the translations and the copies of the Qur'anic translation published in 1716, including the correction edition as well as its typeset manuscript. We also analysed the results of Russian historiographical studies on these documents. The main results of our research on this subject are reported in the present work.

This article is timed to the 165th anniversary of the major Muslim theologian of Russia Rizaetdin Fakhretdin (1859–1936) and deals with the examination of his works on the life and activities of Husain Faizkhanov (1823–1866). The article shows that R. Fakhretdin was the author of the first works specially devoted to Kh. Faizkhanov and thus actually became the founder of Faizkhanov Studies. The article analyses the materials of R. Fakhretdinov's materials published in the biographical work Asār (1908), the journal Shura (1916), and some unpublished works that appeared later are analysed. The article shows that R. Fakhretdin was purposefully engaged in the study of H. Faizkhanov's activities and also purposefully collected the related materials. The range of sources he used is wide and varied. The main of them was the manuscript work of Shikhabetdin Marjani (1818– 1889) Vafiyyat al-'aslāf va takḥiyyat al-'akḫlāf, supplemented by documentary materials and oral testimonies obtained as a result of R. Fakhretdin's own research. He details a number of information reported by Sh. Marjani. Some reports and comments of R. Fakhretdin were confirmed as a result of subsequent research.

This article summaries the results of research on the scientific activity of Husain Faizkhanov (1823–1866), especially taking into account the studies conducted during the passing year 2023. The expansion of the range of materials involved has led to the acquisition of new facts, as well as made it possible to revise some ideas about the general chronology of H. Faizkhanov's life and rethink his direct contribution to various fields of oriental studies. The article shows that the arrival of H. Faizkhanov in Saint Petersburg, which took place at least in 1853, had already led him to close interaction with the Russian Imperial Academy of Sciences and he was involved in the transcription of manuscripts in Arabic, Persian and Turkic languages, consistently engaged in this work for many years. Faizkhanov was engaged by B. A. Dorn to compile the catalogue of Oriental manuscripts of the Imperial Public Library. Besides, it was with Faizkhanov that the first catalogue of Arabic manuscripts of the Asiatic Museum was started, which was only later completed by V. R. Rosen. The article also considers some circumstances of the initial period Faizkhanov's life and, in this connection, the factors that influenced the formation of his personality.

This article deals with Khusain Faizkhanov (1823–1866) as an Islamic theologian. This aspect of his thought was rarely studied in numerous publications about his work — his orientalist or pedagogical heritage invariably came to the fore, in isolation from its religious roots. This is not accidental, since the thinker did not leave behind explicit theological works. Nevertheless, the complexity of the problem does not relieve us of the need to solve it. As will be shown below, without understanding the theological dimension of Faizkhanov's thought, essential aspects of his educational activities are also missed. The thinker proposed a kind of theological legitimation of secular knowledge, which was important for him both on a personal level and in the context of social pragmatics. The social consequence of this legitimization, refl ected primarily in the project of reform of religious education, was to be the formation of an educated Muslim elite of the modern type.

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The article, which continues the cycle of works timed to the 200th anniversary of Khusain Faizkhanov (1823-1866), considers the evo lution of methods of historical research of the scientist. It shows the stag es of Kh. Faizkhanov's formation as a historian and reveals the factors of transformation of his views and approaches. The fi rst experience of prepa ration of independent research work was received by Kh. Faizkhanov ap proximately in 1859–1860 when he was writing the general history of the population of the Middle Volga Region. Under the infl uence of his own fur ther discoveries in source study and in-depth research methods, Kh. Faiz khanov, probably, started preparing special scientifi c works on the history of Volga Bulgaria, Kazan, and Kasimov Khanates in 1862. The fi rst of them is considered lost, the other two were not fi nished but were found in the form of manuscripts, the analysis of which made it possible to claim that they were defi nitely included in the later work of Sh. Marjani "Mustafād al- 'aḫbār fī aḥvāl Ḳazān va Bulg̣ār". The contradictions within the work of Sh. Marjani itself lead to the idea that Kh. Faizkhanov's work on Volga Bulgar ia suff ered the same fate.

This article opens the cycle of works timed to the 200th anniversary of Khusain Faizkhanov's (1823–1866) birth and conceived to review some aspects of his life and activity. Directly this work clarifies some details of Faizkhanov's biography and offers a corrected assessment of his interactions with such prominent scholars as A. K. Kazembek and Sh. Marjani, who played an important role in the beginning of his career. Kh. Faizkhanov's communication with Kazembek during their stay in Kazan was not long, but resulted in productive cooperation and close contacts which continued thereafter. Kazembek was able to appreciate Faizkhanov's thirst for knowledge and his outstanding intellectual abilities, entrusting him with responsible scientific work. It is not clear to what extent other scientists in Kazan probably influenced Faizkhanov. It should be emphasized once again that it was Faizkhanov who introduced Sh. Marjani to the circle of Kazan orientalists, and not vice versa. I draw attention to the dependence of Marjani's historical texts from Faizkhanov's works, which were published only at the beginning of the 21th century. Without denying the authority of Sh. Marjani as a major theologian, I propose to see his influence on Faizkhanov as overrated. New materials allow us to confirm the fact that Faizkhanov was present in St.-Petersburg at the very beginning of 1854.

The present article focuses on understanding the phenomenon of Jadidism in the context of the global Islamic renewal movement. It consists of an introduction, two paragraphs and a conclusion. In the introduction, the author indicates the relevance and extent of discussion of the topic. It emphasizes the admissibility of various approaches to the thematization of this phenomenon. The first paragraph deals with some modern concepts in the historiography of the Jadid issue. It also criticizes an attempt to shut down this issue with a revisionist deconstruction of the opposition between Jadidism and Kadimism as presented in the works of D. DeWeese and some of his Russian supporters. The author argues for the absence of serious grounds for rejecting this opposition, for the rhetorical nature of its criticism and for the irrelevance of the revisionists' arguments. In the second paragraph, the author shifts the focus from criticism of opponents to a "positive" presentation of some of the fundamental theses that must be taken into account when studying the Jadid movement. Based on the conceptual distinction between religiosity and religion, the author describes Jadidism as a new type of religiosity that has emerged as a result of responding to the challenges of modernity. At the same time, the term "modernity" itself is interpreted in the light of the theory of multiple versions of modernity. This helps to avoid an overly facile evaluation of Islamic modernism as an inherently Eurocentric phenomenon. Furthermore, the second paragraph points out that Islamic modernism, including Jadidism, is deeply rooted in the Islamic tradition of tajdid. The author concludes with his interpretation of the essence of the Jadid project.

This article is devoted to the phenomenon of renewal (tajdid) in historical Islam. This topic is particularly relevant in the context of understanding the origins of Islamic modernism and neo-modernism, namely their embeddedness in the religious tradition. The fi rst paragraph traces the origins and content of the idea of renewal in historical tradition. Particular attention is paid to the connection between renewal and the spiritual and ethical revival of society (islah). Variable and constant characteristics in the development of the historical understanding of renewal are demonstrated. The second paragraph analyzes an issue fundamental to the topic in question as the distinction between innovation (bid'a) and renewal. It is shown that despite the rather conservative rhetoric of historical renewers, tajdid has a creative nature, but at the same time retains the difference from an arbitrary innovation. The third paragraph reveals the mentioned creative dimension of tajdid: its connection with the practice of independent reasoning (ijtihad) and overcoming imitative thinking (taqlid). In conclusion, the author notes the peculiarities of the modern interpretation of the tajdid: the rejection of a literal understanding of the concept of "age" in the hadith about renewal and the assumption of the possibility of a collective renewer.

The present work completes the cycle of essays on the history of the tradition of translations of the Qur'an into European languages, the initial parts of which were published in the previous issues of the journal. This study is devoted to the analytical review of the most recent translations of the Qur'an into Russian, which appeared at the beginning of the 21st century. It describes the works of A. Gafurov, E. Quliyev, Ch. Guseynov, A. Kyazimov, B. Shidfar, N. Zeynalov, the "Sadra" publishing house, the Spiritual Administration of Muslims of the Republic of Tatarstan, as well as publications edited by A. Bakhtiyarov and "Tafsir Hilal" by Muhammad Sadiq Muhammad Yusuf. The conclusion is made about the predominantly theological and confessional nature of the present-day translations.

This paper is devoted to the analytic consideration of Russian Qur'an translations, which were made in the 1980–90s, — this period was probably one of the most fruitful for Qur'anic Studies in general. There are some influential Russian Qur'an translation projects (that of V. Porokhova, F. Karaogli, T. Shumovskiy, M. Osmanov, Lahore Ahmadiyya Community, A. al- Mansi & S. Afifi). The paper deals with history of their emergence, their important traits and further opportunities to improve the translation of Qur'an meanings and contexts into Russian in future.

This article is devoted to the history of the tradition of translations of the Qur'an into Russian from the nineteenth century to the translation by I. Yu. Krachkovsky. The article examines the background to the creation of these translations, their key features and their importance for the development of the Russian tradition of translation and interpretation of the Qur'an. Particular attention is paid to the importance of studying these translations of the Qur'an into Russian in the context of the development of the Russian tradition of Qur'anic interpretation and the Russian school of Islamic studies. The purpose of this study is also to attract Russian and foreign Islamologists and Qur'anologists to a thorough study of the heritage of the Russian tradition of Qur'anic translation and to consider the prospects of its development in the twenty- fi rst century.

This paper aims to continue and develop the research cycle on history of Qur'an translations in Europe. The paper deals with rethinking of possible background of Russian Qur'an translations, commonly traced back up to the first half of the 19th century. Ca. 1800 the tradition of Qur'an translating in Russia was already rich and varied in its scientific, literary and religious contexts. However, its origin could be found in the earlier similar tradition of Lithuanian Tatars, which was developed at least from the 16th century in intellectual space of the three states, namely Grand Duchy of Lithuania, Rzeczpospolita and Tsardom of Russia. This Muslim ethnocultural group shaped their own Qur'an translation school in the West Russian (Ruthenian, Old Belorusian) language closely related to modern Russian.

This article examines the history of the tradition of translation of the Qur'an into French. This tradition is one of the oldest and most influential, as it has significantly supported the development of many other traditions of translations of the Qur'an, primarily, but by no means only, into many European languages (including Russian). In this paper we have attempted to examine the history of the tradition of translating the Qur'an into French in the context of the searching for a balance between the aesthetic characteristics of the interpreted text and its scholarly adequacy. Particular attention has also been paid to the translations of the Qur'an into French made by Francophone Muslims themselves: both in France and abroad.