Issue №10 / 2025

This study is devoted to the analysis of the impact of Islamic finance on the modern economy, with an emphasis on the possibility of its application in Russia. The author examines the methodology of developing key Islamic financial instruments such as musharaka (partnership), mudaraba (commercial agreement), ijara (lease), sukuk (Islamic bonds) and Islamic investment funds. Special attention is paid to the characterization of the commercial approach of Islamic financial transactions, considered as a progressive element contributing to the development and stabilization of the financial system of the state. The article explores the potential of introducing Islamic economic principles at the state level for stakeholders seeking to improve their material well-being and raise the social level of the least protected segments of the population. In the context of the Russian economy, the introduction of Islamic finance can become a catalyst for attracting investments from the Middle East and Southeast Asia. These regions, which have significant financial resources, are interested in investing in economically promising projects that comply with Sharia principles. In conclusion, a socioeconomic assessment of Islamic financial concepts and their role in the modern economy is presented.

The article is devoted to the work of Ibn Abi Jamr “Bahjatunnufus”. The author provides a biography of the scientist, the reasons and methods of writing the essay. The author of the article focuses on the relevance of this theological work in the Muslim community, as well as the need for its translation for the Russian-speaking reader and publication.

This study covers three main stages of the development of the Mutakallim school in the methodology of Muslim law. Imam al-Shafi‘i laid the foundations of this school with his method in the book “Ar-Risala”, proposing an approach based on deriving legal principles from Sharia texts in accordance with their linguistic meanings, with minimal use of logical reasoning. At this stage, the school’s foundation began to take shape under the leadership of al-Shafi‘i and other scholars, such as Abu Bakr al-Baqillani and Abdul-Jabbar ibn Ahmad al-Hamadani. The stage of development and maturity: This period was marked by the codification of legal principles for each madhhab and the emergence of comprehensive works covering various fields of usul al-fiqh (jurisprudence methodology). The introduction of kalam (theological) and philosophical issues into the science of methodology became prominent, particularly with scholars like Qadi Abu Bakr al-Baqillani and Abdul-Jabbar ibn Ahmad al-Hamadani. This stage saw active scholarly activity and flourishing, supported by rulers, as well as the rise of prominent scholars such as Qadi Abdul-Wahhab, Ibn Hazm al-Andalusi, and al-Ghazali. The stage of decline and weakening: Scholarly activity suffered due to political events and social catastrophes, leading to a stagnation of knowledge and a decline in ijtihad (independent legal reasoning). This stage was characterized by a significant decline of the Mutakallim school, as scholars began abridging previous books or repeatedly commenting on them without offering new ideas. Nevertheless, in some regions, scholarship continued to thrive due to the support of rulers and the establishment of renowned madrasas.

The article focuses on the concept of faith in language and terminology. According to the Maturid Madhab, faith (iman) is the recognition of the tongue (ikrar) and the conviction of the heart (tasdik). Acts are not considered part of faith, but rather enhance it.

The issue of apostasy (riddah) in Islamic law is one of the most complex and delicate matters, requiring a deep analysis of a person’s intentions, circumstances, and outward expressions of actions. This article provides a comparative analysis of approaches to apostasy based on two authoritative sources: Fatawa ash-Shamgudi and Tuhfat al-Muhtaj by Ibn Hajar al-Haytami. Both works offer explanations regarding the definition of riddah, its characteristics, conditions for its establishment, and legal consequences. Linguistically, riddah means apostasy, while in Sharia, it refers to breaking away from Islam through words, actions, or beliefs indicating disbelief. The Quran and Sunnah emphasize the gravity of this act, as well as the possibility of repentance and returning to Islam. The article examines verses and hadiths that confirm the legitimacy of punishment for apostasy, including the death penalty if the person persists in rejecting Islam. Haj Muhammad ash-Shamgudi, in his fatwas, stresses the importance of considering a person’s intent and awareness of their actions. For instance, wearing a cross alone is not sufficient grounds for declaring someone an apostate if other signs of disbelief are absent. Ibn Hajar al-Haytami complements this view by stating that even imitating non-Muslims in clothing or outward appearances does not necessarily indicate apostasy, especially in cases of coercion. Both scholars agree that the ruling on apostasy should be based on a combination of factors rather than a single isolated sign. Their approaches demonstrate balance and a commitment to a fair interpretation of Sharia norms, highlighting the importance of a detailed analysis of each specific case.

This article examines the concept of Quranic stories (قصــص قرآنية) from the perspectives of their linguistic origin, structure, literary features, and moral significance. Linguistic analysis reveals that the Arabic word قصــص derives from the root قــص, meaning “to follow traces” or “to narrate events”. In the Quran, this term refers to stories about prophets and ancient nations that serve not merely as historical accounts but as universal lessons for all generations. The structure of Quranic narratives comprises three key elements: Plot and Content – The Quran brings historical events to life, presenting them vividly and instructively while avoiding dry enumeration of facts. Time and Place – These are mentioned selectively, only when relevant to understanding the moral lesson (e.g., locations in the stories of Musa or Ibrahim). Characters – Prophetsʼ names are specified as they serve as role models, while secondary characters may remain unnamed. The literary characteristics of Quranic stories make them unique: Diversity of Styles – Ranging from direct narration to dialogues and dramatic scenes. Use of Repetition – Some stories appear in different surahs with new details highlighting different aspects of the lesson. Emotional Impact – Through depictions of the righteousʼs suffering and the punishment of sinners, the Quran appeals to both reason and emotion. The primary objectives of Quranic stories are: Support for the Prophet and Believers – Reminding them that all messengers faced trials but ultimately received Allahʼs help. Proof of Religious Unity – Stories of past prophets confirm that Islam continues and completes their missions. Moral Instruction – Warning against the consequences of disbelief and sin while inspiring patience and virtue. Thus, Quranic stories are not mere tales but educational tools combining historical truth, literary excellence, and profound wisdom.

The article is devoted to the analysis of the main collections of fatwas of the Hanafi madhab, such as Khulasa al-Fatwa, Fatwa Qadi Khan, Fatwa al-Hindiyya, etc. It examines the historical context of their compilation, the methodology of making decisions, as well as the influence of these collections on the legal practice of Muslims.

The article examines key approaches and the evolution of criteria for proving the authenticity of prophethood in Islamic kalām thought, from the earliest historical periods up to the formation of late medieval theological schools. The main focus is on how Muslim theologians combined rational arguments with transpersonal evidence, substantiating the status of the prophetic mission not only as a subject of spiritual faith but also of philosophical and epistemological analysis. Special attention is given to the analysis of a fundamental dualism: on one hand, rational reflection and the logical justification of prophethood, and on the other, transpersonal confirmation of its truth through miracle (muʿjiza) and mass attestation (tawаtur). Classical representatives of Ashʿarism and Māturīdism viewed the muʿjiza as a central and obligatory criterion, serving as a kind of “seal” of authenticity for the mission, distinguishing the prophet from false claimants. At the same time, the moral-ethical component was not ignored: the personal qualities of the claimant, his honesty, impeccable biography, and cognitive accuracy were analyzed. The article also considers disputes between rationalists and traditionalists regarding the sufficiency of either inner perfection or the structure of Sharia for authenticating prophetic mission. Ultimately, the author concludes that the combination of the fact of a manifested miracle and the personal authority of the prophet forms Islam’s optimal paradigm for verifying the authenticity of messengerhood. In conclusion, the author stresses that in Islamic theology, the truthfulness of prophethood is demonstrated by a multiplicity of criteria: miracle as supernatural testimony, moral purity, the internal integrity of the prophet’s character, the continuity of the mission, and mass attestation. This combination makes the Islamic axiology uniquely balanced between reason and faith, presenting it as both rationally appealing to common sense and at the same time capable of relying ultimately on faith in divine intervention. According to the author, it is precisely this that has ensured the resilience and lasting appeal of the Islamic concept of prophethood throughout the centuries.

The article is devoted to the explanation of the chapter “Tanzihu-llah” of the well-known work of the Hanafi madhab “Al-Muʼtamad min al-mu‘takad” in the science of aqidah, which was authored by the famous Hanafi scholar Imam alKasani. The article highlights the position of the Imam on the issue of the absence of flaws in the Almighty Allah. The following theses are considered: whether the Most High Allah is a body (jism), an indivisible particle (jawhar), or a property of a body (‘arad); whether Allah is above any place, in any place, or in any of the six directions; whether Allah is in time; whether the sky is a qibla for du‘a, and whether the Most High Allah has an image. All of this is accompanied by a comparative analysis of the statements of Imam al-Qasani and the position of the sheikh of modern pseudo-Salafists al-Usaymin.

This article presents a systematic review of the writings and scholarly works of Russian Muslim theologians from the Volga-Ural region and the Caucasus, dating back to the 18th–20th centuries. Special attention is given to works on usul al-fiqh (Islamic legal methodology) — a fundamental discipline that defines the principles and methods of deriving legal rulings in Islam. The study covers a wide range of sources, including both published works and manuscripts, providing a more comprehensive understanding of the development of this field of knowledge within the Russian Muslim community. The relevance of this research stems from the recent trend of revival in Russian Islamic theology. In this context, the study of historical heritage, particularly works on usul alfiqh, becomes especially significant. These works played a crucial role in shaping theological-legal decisions and had a substantial impact on the intellectual life of the Muslim population in the region.

The process of formation of theology as an academic science are presented in the article. The results of the study of the formation of theology as a scientific speciality are presented: stages, normative-legal acts, ciphers, names, passports and their features. The role of higher theological education in the development of theology is reflected. Some issues of substantive development of theology are considered: methodology, scientific directions and formation of scientific schools, interrelation with other humanities are presented in article.