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The article focuses on the development of ideas about the prophet in Russia in the late 19th – the early 20th century. In the European discourse the understanding of the prophet as the bearer of the personal principle in religion most fully described by M. Weber. Since in Russian religious philosophy the conceptualization of the prophetic function appears in the works of V. Solovyov, the first part of the article is devoted to the analysis of the idea of a prophet in the theocratic concept of this thinker. Specific features of the system proposed by the Russian philosopher are characterized, where the prophet was considered as a link of the “triad” along with the priesthood and the kingdom. The constant characteristics of the prophet as the third principle of power in the Solovyov system are formulated. The second part of the article is devoted to the reception of Solovyov’s ideas in Russian theology and religious philosophy of the beginning of the 20th century. The discussions about the hierarchy and the intellectuals as carriers of the prophetic principle that arose at the Religious-Philosophical Meetings, and the positions on this issue of V. Ternavtsev and D. Merezhkovsky are characterized. The development of the idea of a prophet in the context of the discussion of the problem of power in the Church in the academic theology of M. Tareev, V. Troitsky, P. Florensky is traced. The interpretation of the Soloviev triad by S. Bulgakov and A. Kartashev, as well as criticism of the views of the latter by Merezhkovsky’s circle, is analyzed. It is noted that the participants in the discussions considered the prophetic principle as integrated into the church community or opposed to the church hierarchy. In conclusion, the development of the discourse about the prophet in the Russian tradition of the designated period is summed up, parallels with the search for Western explorers are noted. The article concludes that the common problem for Russian and European thinkers of the early 20th century is the distinction between priestly and prophetic principles in the religious community.

In this paper, the author proposes Natural Semantic Metalanguage (NSM) semantic decompositions of four difficult-to-translate quranic Arabic words using Natural Semantic Metalanguage (Goddard Wierzbicka 2014, Wierzbicka 2021). This is the first study to propose an explicit semantic explication of these core Islamic lexical items, which are foundational for the spiritual worldview of the almost two billion followers of Islam in the world today. The first word considered is rasūl , which refers to intermediaries sent by Allah to humans and is used in the Quran alongside nabī , which has almost the same meaning. An NSM semantic explication of rasūl is contrasted with explications of biblical Hebrew nābā’ ‘prophesy’ and nabī’ ‘prophet’. In English translations of the Quran, rasūl is usually rendered as ‘messenger’ and nabī as ‘prophet’, yet these translations are misleadingly inadequate. Three further quranic concepts are examined, which have received the most diverse and unsatisfactory renderings in English translations of the Quran: shirk ‘association’ and kāfir ‘disbeliever’ refer to two dimensions of disbelief, and ittaqā , a difficult-to-translate verb, refers to cautious piety. The use of Natural Semantic Metalanguage overcomes the resistance of these terms to translation into English, by means of fine-grained semantic explications using semantic primes. These explications are designed to be readily accessible to speakers of languages other than English.

In this article, religion is considered as a significant socio-cultural phenomenon that significantly affects the life of society in all spheres. Since the spiritual education of the individual is an important factor in his formation, religion continues to be the focus of attention for thousands of years. As a regulator of public relations, religion has an active influence on people's behavior. Any religion establishes certain rules of conduct, which are a special type of social norms of human society - religious norms. Believers consider these norms as the command of supernatural forces or their earthly representatives. In the sacred books of various religions, these norms are called commandments, divine laws, charters, etc. The sanctity of these norms is emphasized. The Koran and the Bible, as the sacred books of the two largest monotheistic religions, have a number of similarities and differences. In this work, an attempt was made from a new perspective to highlight some of the problems of the comparative aspects of the most important primary sources of Islam and Christianity. The purpose of the article is to study the meanings of a number of Koranic and biblical narratives, identifying their origins and relationships. Religion has recently begun to have a more visible impact on socio-political processes. A deep study of the Qur'an made it possible to shed light on the connection of Islam with science and to better understand the essence of this religion. [ABSTRACT FROM AUTHOR]

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The article is devoted to some aspects of the iconographic program (the theme of the pious king, the glorification of the name of Jesus) and artistic features (plasticity of figures, spatiality, coloristic richness) of the Syrian manuscript of the Old and New Testament from the collection of the National Library of France (Paris. syr. 341). The manuscript is long and well known among the researchers because of some of its individual miniatures and iconographic types (the Virgin Nicopeia in the composition of Allegory of Wisdom), stylistic affinity with other manuscripts of Syrian origin (the Gospel of Rabbula, the later inserted miniature of 6th century in the manuscript dated 586). However, the parallels to iconography and style of the miniatures, despite the difference in technology and sizes, can be found in the mosaics of Italy of the same period, from Ravenna to Naples. This similarity allows to assume that patrons and artists of this manuscript were familiar with the capital’s culture and art of the Imperial court, and the time of creation of the manuscript to specify as the middle — the second half of the 6th century.

The article examines ontological issues in Russian literary modernism philosophy. The relevance of the topic is due to the affinity of the processes that determine the dominants of the worldview in the field of education and modernity. The author analyzes literary texts of the Silver Age and shows that a new ontology that focuses on «killing» of the Logos and the apology of Nonexistence is approved in them. Historical-philosophical and historical-literary methods are mostly used. They determine the place of studied searches in the corresponding discourse. The meaning of statements are determined using hermeneutical interpretations. The comparative method and the principle of sufficient grounds allows us to identify the conceptual connections of traditional ontology and structure of the modernists. The chosen methodology makes it possible to describe the role of the «logos killed» and the apology of Nonexistence in the philosophical doctrine of the Silver Age. The author compares the information that he gets while analyzing the dynamic of destruction of «divine verb» and prophetic word, the idea of Creation in Russian philosophical poetry of the 17th-19th centuries with texts from the beginning of the twentieth century. That comparison shows the genetic relationship between the searches of Russian literary modernism and the crisis searches of other eras that have changed the existential paradigm. The latter took place in stages: a) consistent erosion (or substitution) of the semantic core of traditional concepts and categories; b) the dominance of the artistic description over the categorically conceptual segment: c) the crowding out (annihilation) of the old Logos and the justification of the new existential paradigm by means of a new artistic imagery. On the basis of the obtained data, author formulates the thesis and receives extensive evidence that the apology of Nonexistence which is a special reality created by poets in the process of an active confrontation with reality is present in the Silver Age art texts. According to the author, this reality played an important role in the philosophical doctrine of Russian literary modernism, which declared the need for a radical correction of real life. Ways of amendment depended on the preferences of the authors. F. Sologub proposed to turn part of earthly life into a «created legend». Young symbolists believed that the world can only fix the feat of theurgists. N. Gumilev preferred to create parallel universes. But all the poets of the Silver Age accepted one idea: the old being was created by the God of the Covenants, and therefore in the new universe, where there is no place for either the Father or the Son, there will be no place for the old Logos, which must die. The results of the study can be used in fundamental works on the history of philosophy, philosophical and religious works, as well as in the development of textbooks and teaching aids.

The spiritual literature distributed in the Urals and Volga region as well as in the North Caucasus was quite diverse and consisted of a large number of scientific and literary genres. Literary genres like syrah (Sirat al-nabi), hajj-name, munajat, nasihat, migradzh-name, mavlyud (mawlid), fadaail, khutbah, mavaiz and bait were widely spread in the Bashkir and Tatar literature. In the folklore and literature of the Volga-Ural peoples, Arab-Muslim legends and kissas are mixed with Sufi ideas or apocryphal works, or take the form of folk tales and change beyond recognition. Spreading in the region, myths and legends about the prophets formed new plots, narrative and poetic forms and genres. For example, during its long history in the vast territories of Central Asia and the Ural-Volga region new Mavlyuds often called “Qasida mavlyudan-an-nabi” were created. The wide circulation of the genre was also promoted by the belief according to which the house where Mavlyud and Salavat (prayer of Muhammad) were read got purified and sanctified. Every attendee gets sauab (heavenly reward on the Day of Judgment). One of these works is “Rasul and the Koran” by Ya. Yumaev. Through the example of Ya. Yumaev’s works the plot, compositional, ideological and thematic features of this genre are considered in the Bashkir literature of the early 20th century. In his work the author tries to show that all the positive changes in society, emergence and the prosperity of science are connected with the activities of Muhammad. Ya. Yumayev compares the prophet’s birth to a beam of light in the realm of ignorance (Jahiliyyah). Using artistic and compositional techniques the author tries to show that the period of darkness and ignorance is over. Although these works had no noticeable impact on the development of national literature, they do attract researchers’ attention as brilliant examples of the religious literature of that time.

Bu makalede peygamberlerin korunmuşluğu Kur’an’daki veriler değerlendirilerek ortaya konulmaya çalışılacak ve bu arada farklı kelâm mezheplerinin telakkileri de Kur’an’ın yaklaşımı açısından gözden geçirilecektir. Daha sonra ‘ismetin kapsamı ve bazı peygamberlerin günah işlediğini hissettirir mahiyette olan âyetler (itâb âyetleri) ele alınarak Kur’an açısından bir genel değerlendirilmeye gidilecektir.

While the resources of early three centuries A.H include rarely The Narrative of Guraba, it has been attracted attention that the later period resources contain it rather frequently. We have a opinion that this narrative -apart from its weak from the perspective of isnad- is not word of the Prophet in point of its text

Allah’ın müteselsilen peygamber göndermiş olması ,tecrübi olarak da peygamberlerin insanlığın hayatında etkin bir yer almış olmaları bizleri , peygamberliğin insanlık için zorunlu olduğu kanaatine götürmektedir. Peygamberlerden özelliklede Hz. Peygamberden başka hiçbir bilge , filozof ,hekim, kral bu makalede ele almaya çalıştığımız Hz. Peygamberin özelliklerinden değil hepsini bir kısmını bile hayatlarında ortaya koyamamışlardır. Bu iddiamız tarihin bize naklettiklerinin şahitliği olarak çalışmada ele alınmıştır.

There are a lot of facts to prove that Nikolai Leskov placed great emphasis on the Bible in his career as a writer. His earlies contributions to newspapers were devoted to the issue of the Bible's accessibility. As a publisher and editor, he did a lot to improve the knowledge of the Bible among the Russian people, viewing this process as a basis for moral education. Leskov's works of fiction often feature biblical quotes, reminiscences and imagery. The objective of our article is to assess the importance of the Bible for the structure of Odnodum (The Singlethought) - a short story Leskov wrote in 1879. Set against other texts of the same author, The Singlethought stands out as a text where the link to the Bible is more accentuated both in form and content. We provide an analysis of how the Bible influenced the personality growth of the protagonist, Alexander Ryzhov, and his behavior models, as well as how the society views him. It is also important to provide the historical context of the discussions of the role of the Bible in the life of the Orthodox community, namely the debates on the Russian Bible Society and the Russian translation of the Bible. Ryzhov's reputation of “an eccentric” and “of doubtful faith” put him in the same class with Leskov's other righteous characters, making this protagonist timeless and important.

The article examines process of a homilist preparation for preaching as for the ministry of word. The process comprises several stages: formation of the personality of the future preacher, calling for the ministry, acquisition of special knowledge. Problems of preparation directly for the delivery of a sermon are touched upon separately. Of additional interest is analysis of two autonomous types of sermon: written and oral (improvisation) and peculiarities of preparation for each of them. The author comes to the conclusion that recommendations for preparation for preaching in different ages of Christian history to a large extent coincide. It indicates that this particular ministry is rooted in the tradition of the original Church, i. e. in the ministry of Christ and His disciples.

Bu makale, peygamberlerin insan olmalarının hikmetleri üzerine açıklamalar ile başlamaktadır. Özelde Hz. Peygamber'in inanç ve değerlerde yeniden yapılanmayı nasıl oluşturduğu açıklanmaktadır. Son peygamberin gelip, vahyin bitişi ile bu konuda inanan insanlara düşen yükümlülüğe vurgu yapılmaktadır.

In this study the communication between a religious person with a prophet and the period during which he/she changes his/her emotion thinking and behaviour is studied. The qualitative methods is used. The students who studied at The Divinity Faculty of Ankara University (148 students) answered this question: “Does a prophet effect you in your life? If you answer yes, please give examples from your experience.” Some people answered in writing, others were interviewed by the teacher. The results showed that the role of the prophets are important because they add meaning to life and allow people to know their potentials. In conclusion, the Importance of empathetic methods of communication between a person and prophets is emphasized

The basic sources of Islam don’t approve oppression and violence.When the Quran and the Traditions are taken into consideration, it can be evidently realized that Islam aims peace. However they accept that the people and comminities subjected to attacks have partly the legitimate right of self defence. It is an ideological approach that the Prophet and the Muslims to be related with terrorism. The principle that there is no religion and nationality for terrorism is generally disregarded where Islam is concerned. It is not a sound approach to make a connection with religion and terrorism, due to the fact that some people from different religion, including Islam, are involded in terrorism

Allah'a inanan güzel ahlakla teçhiz edilen erdemli bir toplum oluşturmayı amaçlayan Hz. Peygamber için bunu gerçekleştirmede, ilim, eğitim ve öğretim bir hayat felsefesi olmuştur. Buna paralel olarak onun çalışmalarında ve sözlerinde bilgi, öğrenme, öğretme, öğrenci ve öğretmene büyük önem verildiği görülmektedir. İnsanIarın karanlıktan aydınlığa çıkması için bütün imkanları kullanmıştır. Ancak Hz. Peygamber'in yaptığı eğitim ve öğretimi kendi döneminin sosyal ve fiziki şartları, ihtiyaçları ve metotları çerçevesinde gerçekleştirdiğini unutmamak gerekir. Dönemin şartlarının, imkanlarının ve olumsuzluklarının çok fazla olmasına rağmen, Hz.Peygamber'in eğitim ve öğretim konusunda bugün dahi geçerliliğini koruyan evrensel nitelikteki uygulamaları bizim için çok önemlidir. Modem çağların insanlarının olan günümüz insanlarının onun eğitim ve öğretim sisteminden istifade edeceği çok yönlerin olduğu kanaatindeyim

We can separate the problems into two groups: Structural problems and artificial problems. Some structural problems are the following: - Problems about identification of hadiths; - Problems about the transmitters of hadiths; - Problems about the understanding of hadiths; - Problems among the ecols of Mazhab; - Problems between Ahl al-Ray and AhI al-Haditlis. The artifical problems are generally about sosial subjects, political subjects and creedical subjects

The standard theory is that the well known dialogue between the Russian and the Polish National Poets ended with Pushkin’s long narrative poem “The Bronze Horseman” and his poem “He lived among us”, but, in my view, the dialogue continued, at least from Pushkin’s side. The hypothesis that Mickiewicz and his long narrative poem entitled “Digression” (“Ustęp”), which is very critical of Russia, are addressed in Pushkin’s creative work of 1834-1836 offers new interpretative possibilities. Thus, the Mickiewicz subtext helps to clarify the issue of addressee of the poem “You conversed with Homer alone for a long time”. Pushkin chose a different point of view than in his poem “He lived among us” by emphasizing Homer, the Bible and the genius poetic perception.