1. The value of Islam. In today's world, Islam as a world religion is the most actively resisting globalism force. It makes the Islamic factor extremely important for the front of traditionalism. Just with Islam war the United States and ideologue of the End of history Francis Fukuyama even tried to suggest the term "Islamofascism" for greater discredit Islam. United States as an empire tends to designate Islam the new enemy number one. This almost official U.S. position while Bush was merely formal. And therefore Islam should be treated as a priority field of struggle against U.S. imperialism, the modern and post-modern world and globalization. This determines the value and importance of Islam.

2. Islam is diverse. Attitude toward Islam as something unified and coherent, as something homogeneous, it is a delusion or an "empty concept". This concept is used in three cases: in ignorant masses (which are generally always wrong, as the platitude is incompatible with the truth), in propaganda of the world's centers of power (use it for specific political purposes); from mouth so-called theorist of "Pure Islam" (Salafi, Wahhabi, etc.), sometimes called as conventional "Islamic fundamentalism", "integrism." The first two cases are clear. The third case is the perfect innovation as to the place of actually existing Islam (traditional Islam) is trying to come innovative confession of faith in the guise of a "return to roots." Something similar is done in due time the Protestants, proposing to return to the "true", early Christianity, but creating something entirely new and hardly has any relation to Christianity. "Pure Islam" - is close to that.

3. We must analyze Islam out of the "myths", as it is, in its diversity. This should highlight the theological, historical, geopolitical, ethnic aspects in each school. This is a gigantic task, without which we can not seriously talk about Islam. The division must go through main lines: Sunni - Shia.

4. Shiites. It is clear that the Shiite minority is a completely separate issue - and the metaphysical, and geo-politically and ethnically. In general, Shiites (and any trunk duodenary and heterodox septenary, and especially rare Ishraq and Iranian Sufism) is very similar to traditionalism. He has no universalist dimension and allows for wide differences. Especially important messianic (Mahdi) direction, because in this way is easier to find common ground with the traditionalist understanding of the nature of modern and postmodern world as the "discovery of the Cosmic Egg" from the bottom and a "great parody."

5. Sunni: Traditional Islam and Salafism. Sunni: Traditional Islam and Salafism. The Sunni majority to be divided by several factors: allowing Sufism and not allowing Wahhabism (in the style Hanbalite and proper Wahhabism).

6. At-tassavuf. Those Sunni schools that are tolerant to the esoterism and thus have a dimension in which to build a rapport with the traditionalist approach., The world of sufism itself is very wide. Many Tariqa feuding with each other. Some are going to end up and proselytizing and New Age. Others are closed and become almost folkloric ethno-sectarian. The most interesting are follower of at-tassavuf, which are rooted in its traditions, orthodox, but have a broad outlook on the reality of the modern world, in its sociological, geopolitical, axiological and economic aspects. They are few, but they are extremely important. Environment of at-tassavufa is great in whole. Obviously needed a policy text, emphasizing the radical values incompatibility of  "Tariqa" with modern and post-modernity and describing the general (without detail) the behavioral strategy of a Sufi in the "end of the world." Preconditions for that are numerous.  But the summation work or one author are absent. But should to be.

7. Traditional Islam as a whole. There is no intellectual guide for the "last days" in the context of the usual traditional Islam. This is understandable, since it does not present any conceptual unity. Traditional Islam is present, it represents the vast majority of modern Muslims, but no generalizing eschatological guidance for the global ummah. All this after the initial test is found as s sect or Salafism. This is not surprising: eschatology are concentrated in the sects, and the Ummah in general try to be the Salafis. And yet eschatological, anti-globalist, anti-American, anti-modern and anti-postmodern sentiment among Muslims are extremely developed. It would be desirable appearance of a serial publication such as "Traditional Islam" which would serve as a platform to present the positions of particular varieties of Islamic communities.

8. Salafism and the global Salafi project. Salafism, pure Islam are on the front wing of the political struggle in the Muslim sector of the modern world. It is a fact and that can not be denied. It is here that we meet the most clear and simple strategy, global thinking, well-defined goals:  the establishment of the global Islamic State, the imposition of Sharia law, the organization of society on Islamic principles on a global scale, the doctrine of the "house of war" (dar al-harb) wherever there is no "house of Islam (" Dar ul-Islam "), etc. Obviously, in this program there is acceptable and unacceptable for traditionalism parts. Acceptable is the struggle against the common enemy; unacceptable in regard to the proposed alternative, in fact, "Islamic Project", although more accurate to call it a "Salafi project." It is important to understand the metaphysics of "Salafi project." This metaphysics is not neutral, it is built on denial of esotericism and traditionalism, which are defined here as "shirk", a deviation from "pure Islam". The roots of the dispute go back to the Mu'tazilites and opponents of the philosophers and Sufis. "Salafi project," a radical antishia, and antisufi, antitraditional. And this is not a distinctive feature of individual Salafis, but an obligatory metaphysics of all this movement. This ambiguity is reflected in a geopolitically closely relations of Salafism (in particular, bin Laden and Al Qaeda), Brzezinski and the CIA during the Afghan war, that Americans have always Salafis services, giving rise to interfere in the sovereign affairs of those countries which try to resist United States (Irak, Libya, Syria, anti-Russian Salafism in the North Caucasus), but on the other hand it Salafis attacking U.S. forces active in other anti-globalization. This ambiguity should conceptualize time and time again to round this dialogue, to explain all sides in the conflict. In the global battle against the Dajjal - the role played by Salafism? We have left this question open.

9. Islam in Russia. Position, role and place of Islam in Russia, we must consider with the eschatological and traditionalist positions. For this we must seriously apply all of the previous theses to the Russian situation. Islam is a part of Russia's space and it has developed over the centuries. But Russia has not become entrenched in their positions in the West, globalization, the U.S., liberalism, post-modernism. Position of authorities is evasive and can be interpreted in different ways. Forces of  "Dajjal" are easy speculate here. Pointing to the globalist and liberal Russian side they play against the Muslims on it, but at the same time, Russian Muslims - as "migrants", "immigrants", etc. This is a strategy to reduce the potential enemy of the West. Must be hard to oppose to it an eschatological alliance of Muslims and Orthodox Christians (wider, all Russian) against the U.S., Western liberalism and modernization. The closest point of contact with a Russian traditional Islam, this is not always fact, but theoretically there is clear direction for dialogue. In the intellectual sphere, and especially in the Neoplatonic similarities even more. And at the outer level brings us together opposition to the West, liberalism and post-modernity. But here the traditional Islam is often passive and limited with diplomatic formulas, rather than to propose a common strategy. The liberal pro-Western "modernization" aspects of Russian power, corruption and decay of society, traditions, manners are abhorrent to us and Muslims, we must fight it with them, but not with each other and fight together. The main problems arise with Salafism. It plays the role of "scarecrow" to discredit the whole Islam and its radical projects exacerbate the conflict between Muslims and oriented eschatology as an eschatological oriented forces of other faiths, or merely instinctive opponents of globalization. Here, significant and challenging dialogue.

10. Summary: Islam and tradition. Islam is directly related to the Tradition. It is an indisputable fact. And as such it should be recognized as traditionalists. Islam is active and in favor of a traditional society. This should be supported. But Islam is not identical with the Tradition. Tradition can be un-Islamic. If Muslims accept it, agree to the terms of multipolarity, an active dialogue and close cooperation, including military, against post-modern world and the Antichrist / Dajan, should be encouraged. If we are dealing with an innovative and committed contemporary Protestant version of universalism and exclusivism, under the guise of treatment to the "pure Islam", there must be cautious and carefully untangle the tangled geopolitical and metaphysical tangle to derail the thread or in one way or the other way . Islamophobia is an evil, but evil can become active and Islamization, which passes under the banner of "pure Islam". Everyone should follow their tradition. If we fail, then blame us, not Tradition. On a purely individual level selection is possible, but the Russian, converted to Islam en masse, make me a disgusted, they seek power outside themselves and outside their tradition, so they crippled, weak and cowardly.