The main idea that Orkhun Jamal expresses in his interview is that the current stage of Islamic revival is not the desire to move back to the past or denial of progress. But as a result of social progress leading to the marginalization of a huge portion of the Islamic religious community due to the loss of political representation after the Islamic caliphate was destroyed, the search for the new forms of such representation is in progress. This search takes place in different forms, and it is accompanied by violence as it presupposes radical political shifts.

The roundtable addressed the question of research methodologies for those trends now observable in the Islamic world, as well as conceptual approaches for understanding current developments there. Such frameworks as Islamic reformation, a neo-modern age, and the search for a political Islamic identity were proposed. Participants did not agree about the relationship between Islamic fundamentalism and modernity. Some of them considered fundamentalism as potentially a modernist movement, and others saw it only as antimodernist and archaic.

This article is devoted to problematizing the research focus of academic literature on Islamic reformers in the Russian empire. Studies of the late imperial period typically devote the majority of their attention to modernization. Jadidists-reformers are considered as key protagonists and engines of history.

This article describes the results of quantitative value research into the Muslims of Dagestan and outlines the difference between religious groups present in this republic of Russia. It also presents information on the determinants of the justification of violence (in its different forms). According to this analysis, religious groups have certain value profiles. Sufis, for example, value obedience, disapprove of violence, and tend to trust people.

The definitive presence of a huge Muslim population in Europe will have long-term consequences. There is, nevertheless, some debate about the size of the Muslim population, partly due to imprecise data, partly due to the difficulty of knowing who qualifies as Muslim. Is one defined as a Muslim because of one’s choice of religious community, or is one a Muslim by ethnic background? Beyond the demographic aspect, the fact that Islam is taking hold in Europe seems to call into question European identity. What does the rise of Islam in Europe entail in terms of shared culture and values?