Monotheism Research Articles

SIMBOLISMO DA GEODIVERSIDADE NAS RELIGIÕES AFRO-BRASILEIRAS

If, throughout evolutionary history, an analogy is made between humans and nature using elements of geodiversity, symbolic processes will emerge for human beings. They construct a sacralized nature revealed in their worship, practices, and beliefs, where nature becomes a symbolic element imbued with meaning. These elements of geodiversity are found in various religious traditions, with notable examples being Indigenous/Shamanic practices, Umbanda, Candomblé, Buddhism, Hinduism, and Christianity, among others. As a result, this article focuses on African rituals which represent their original matrix and a tradition primarily marked by orality (in contrast to the main Western monotheistic religions that have sacred texts) and direct religious learning through daily practice in the “terreiro” (the place of worship). The analysis of geodiversity and its use in these religious manifestations leads to the reflection that it is still necessary to recognize and disseminate geodiversity and its various uses more extensively, as it assists us in appreciating understanding and interpreting religions from a different perspective, providing more consistency and authenticity. Keywords: Afro-Brazilian Religions; Geodiversity; Simbolism.

Культ гороводу (Кунде) в ритуальных практиках народов Ганы, Того, Бенина

This article is devoted to – the Gorovodu / Kunde cult, which is one of the widespread cults of Vodun in West Africa. It is grounded in the Vodun religious system. However, this order denotes peculiarities, including elements of Islam, Christianity, and Judaism and authentic interpretations. The study relies on the previous scientific realms of research, dated XX–XXI centuries. Comparative analysis is used for detailed description and generalization of anthropological materials, based on field research. Meanwhile, structural analysis, supplemented by the historical-genetic method, deploys the evolution of the cult and its practices. The research draws the following conclusions. Firstly, the emergence of the Gorovodu / Kunde cult was a form of adaptation to socio-cultural challenges. They implied the decline in the standard of living of the population, and the spread of epidemics and famine associated with colonization. Secondly, the negative consequences of colonization were interpreted as the result of the white people’s sorcery. Consequently, the resistance required new spiritual entities, borrowed from the more prosperous regions of the North. Finally, this led to the unique combination of Vodun religious and monotheistic religions elements, which continues developing these days.

Tolerance before Secularism: Models of Tolerance in Nineteenth-Century Arabic

By analyzing temporal language, this study investigates the intellectual origins and the conceptual history of three concepts of tolerance that emerged in the Arabic context towards the end of the 19th century. The first is a philosophical concept that has evolved within the philosophical-rational tradition and has connections to the Enlightenment and liberalism. The second is a theological concept that advocates for a harmonious interpretation of all monotheistic religions based on the assumption that all monotheistic scriptures are true. The third is a legal Islamic concept that aims to preserve the traditional imperial and hierarchical Islamic system while addressing contemporary concerns related to citizenship and political affiliation. Tolerance is frequently examined within the research framework on secularity and secularism. Before secularism emerged as a holistic doctrine in Arabic (ʿalmāniyya), discussions surrounding tolerance were closely linked to societal and political principles, including civil equality, freedom of conscience, and the neutrality of religion in the public domain.

Abdelwahab Meddeb and Anour Majid: Revisiting The Muslim Heritage or Celebrating the Diversity of Islamic Tradition

This paper is a celebration of the diversity of Muslim thought and tradition, an invitation to revisit the Islamic legacy and rethink mainstream Muslim scholarship in the light of the plurality , multivoicedness and richness of the Muslim faith. It is incidentally a questioning of the inability of contemporary Islam to establish interfaith dialogue with kin monotheist religions, as well as a deep interrogation of our understanding of the creed and our praxis as believers in the third millenium, compelled as we stand, to adhere to the global spirit and meet the high stakes of modernity. This conandrum interpellates the Muslim community to reconsider the rigidity nay sterility of today’s Islam, championned by the growingly powerful fundamentalist movements thriving in’ Dar Al Islam’. Islam never had a Dante who summoned the intellectual audacity to make his writing address political events as they appeared in the reality of history. I dream of this genius that Islam did not create : he would have constituted the opposite of Ibn Taymiyya. ( Meddeb, 95)

Monastery heritage as a tool for reconciliation pre-post earthquake: The case of Saint Simeon Monastery

Preserving heritage ensures it is passed to future generations, cultural heritage is crucial in shaping community’s identity through this journey. Religious heritage has huge importance in continuation and give sense of belonging within religious communities. Monastery heritage has a crucial role in safeguarding the rich past and traditions of monastic communities, with a focus on their religious and societal significance. Antioch is a city, a home of coexistence. Beside the city’s rich culture, the city is known as central point promoting reconciliation through three main monotheistic religions. The city has faced several earthquakes in history, it was completely destroyed and later rebuilt again. Unfortunately, recently an earthquake occurred and destroyed not only the historical religious buildings but the greatness of coexistence. Reconciliation is the key of healing after the disaster by fostering unity, comprehension and collaboration. Saint Simeon Monastery in Antioch is a significant example of resilience, rebirth, and reconciliation, as evidenced by the references to its response to challenges in its history. Preservation of the monastery should include physical and psychological strategies so that the place can welcome everyone, heal, and coexist with its values and characteristics post-challenge. The research aims to create a framework to increase cultural awareness within the community about the importance of Saint Simeon Monastery as religious heritage site. This will promote to build the bridge of reconciliation post-earthquake. Method of the study includes both quantitative and qualitative research to examine the significance of Saint Simeon Monastery’s religious history brings communities together in Antioch after the earthquake.

“Humbled onto Death”: Kenosis and Tsimtsum as the Two Models of Divine Self-Negation

This essay reflects on the concept of the death of God as part and parcel of modern philosophical theology: a genre of thinking that came into existence with Hegel’s announcement of the “speculative Good Friday” as the most natural expression of die Religion der neuen Zeiten, “the religion of modern times”. In my interpretation, the death of God not only does not spell the end of the era of atheism but, on the contrary, inaugurates a new era of characteristically modern theism that steers away from theological absolutism. The new theos is no longer conceived as the eternal omnipotent Absolute but as the Derridean diminished Infinite: contracted and self-negated—even “unto death”. Such God, however, although coming to the foremost visibly in modernity, is not completely new to the monotheistic religions, which from the beginning are engaged in the heated debate concerning the status of the divine power: is it absolute and unlimited or rather self-restricted and conditioned? I will enter this debate by conducting a comparison between the two traditional models of divine self-restriction—Christian kenosis and Jewish-kabbalistic tsimtsum—and then present their modernised philosophical variants, most of all in the thought of Hegel.

Aтеология и критика религии в философии Мишеля Онфре

The article examines the atheological concept of “the most popular French philosopher” Michel Onfray, as well as his criticism of religion. Onfray borrows the term “atheology” from G. Bataille, which he understands as a current of thought that deconstructs theological truths. The philosopher identifies three original tasks of atheology: the deconstruction of monotheism, the demythologization of Judeo-Christianity and Islam, and the deconstruction of theocracy. He implements all these three tasks in one way or another. The article demonstrates that Onfray’s concept of atheology does not represent something radically new or significantly different from the existing tradition of religion critique. Onfray limits himself to the three monotheisms that have the greatest political influence and resolutely condemns almost all aspects of the three religions. We note that in doing so, Onfray simplifies the image of religion, presenting it exclusively in a negative light. Such negativism brings Onfray closer not only to contemporary new atheists, especially C. Hitchens, who believes that “religion poisons everything”, but also to such representatives of French materialism as Holbach and La Mettrie. Onfray’s approach seems abstract because it does not provide a thorough socio-historical explanation of monotheistic religions. It is shown that his criticism of religion is based on a significant philosophical tradition that goes from Democritus, Lucretius, Epicurus, to Freud, Marx, and Nie­tzsche, and includes French materialists such as Holbach, La Mettrie, Helvetius. His hedonism is more likely to be drawn from the Cyrenaics than from Epicurus. The originality of Onfray’s approach lies in the fact that he incorporates materialism and hedonism into his concept of “philosophy of nature”. Onfray’s positive agenda, although resonant with a number of contemporary issues, is formulated in extremely general terms and is poorly worked out

A cross-cultural analysis of spiritual transcendence and its impact on job satisfaction, job security, and life satisfaction in Bali and Türkiye: mediator effect of earthquake anxiety.

Earthquakes are considered as a major factor causing PTSD, anxiety, and depression across various age groups. Increased anxiety stemming from earthquakes may prompt individuals to turn to spirituality as a coping mechanism, with spiritual transcendence believed to be an effective way to mitigate anxiety. In this study, Bali, which has a Far Eastern spiritual tradition, and Türkiye, the majority of whose population is Muslim, are discussed comparatively. In fact, the underlying reason for this choice is to examine whether there is a difference between Hindu belief, one of the Far Eastern religions as a spiritual tradition, and Islam, one of the monotheistic religions, regarding individuals' ability to manage anxiety and some basic psychological reactions to the fear of earthquakes. An example of Bali's Hindu tradition has been considered a representation of the Islamic tradition, one of the monotheistic religions in Türkiye. Given this phenomenon, the study took a quantitative approach, giving a novel conceptual framework for understanding the relationship between spiritual transcendence, seismic fear, job satisfaction, job security, life satisfaction, and the moderating influence of optimism. Empirical data were acquired via surveys issued via Google Form to a total of 913 workers in Bali and Türkiye. The research data were analyzed using SmartPLS software and a structural equation modeling technique. Findings indicate that earthquake anxiety and the impact of spiritual transcendence on satisfaction and job security are stronger in Bali than in Türkiye. Additionally, spirituality holds greater significance for the Balinese sample compared to the Turkish sample. The study clarifies the implications of its findings and provides guidance for future research endeavors.

The Birth of Hyperborea. Volynsky vs Blok

The article treats the historical discussion between A. L. Volynsky and A. A. Blok, which took place at several meetings of the editorial board of the publishing house “World Literature” in 1919. The reason for the discussion was Blok’s presentation on the translations of H. Heine where the poet discusses the fate of modern culture and the related problem of humanism. Blok understands humanism as a specific cultural and historical phenomenon, rooted in the Renaissance and asserting the perfect autonomy of the human person and total individualism. On the contrary, Volynsky considers humanism as a universal and timeless principle, as “the ideological core of every historical process.” The dispute soon spilled over into the field of comparative religion; its subject was Heine’s Judaism and, more broadly, Judaism as one of the sources of Christianity. In the course of this discussion Volynsky’s concept of the Hamitic basis of the Christian faith, which was therefore devoid of monic monolithicity, was developed. This concept will form the basis of his book “The Hyperborean Hymn,” which will become the final chord of his creative life. This book will reconsider the then fashionable hypothesis about the Arctic origin of the Aryan civilization. According to Volynsky, Hyperborea was a real northern country. Its inhabitants were a single people, their whole life was determined by the principle of monism. Due to climate change, several thousand years ago the Hyperboreans were forced to leave their land. Scattered throughout the southern lands, they lost their original monism — all except the Semites, who retained the features of their ancient ancestors and monotheistic religion. In the spirit of Russian cosmism, the author prophesies about the coming era of the “new Apollo”— a man of holistic consciousness and universal intelligence who will live forever.

Материалистическая философия Мишеля Онфре

The article examines the atheological concept of “the most popular French philosopher” Michel Onfray, as well as his criticism of religion. Onfray borrows the term “atheology” from G. Bataille, which he understands as a current of thought that deconstructs theological truths. The philosopher identifies three original tasks of atheology: the deconstruction of monotheism, the demythologization of Judeo-Christianity and Islam, and the deconstruction of theocracy. He implements all these three tasks in one way or another. The article demonstrates that Onfray’s concept of atheology does not represent something radically new or significantly different from the existing tradition of religion critique. Onfray limits himself to the three monotheisms that have the greatest political influence and resolutely condemns almost all aspects of the three religions. We note that in doing so, Onfray simplifies the image of religion, presenting it exclusively in a negative light. Such negativism brings Onfray closer not only to contemporary new atheists, especially C. Hitchens, who believes that “religion poisons everything”, but also to such representatives of French materialism as Holbach and La Mettrie. Onfray’s approach seems abstract because it does not provide a thorough socio-historical explanation of monotheistic religions. It is shown that his criticism of religion is based on a significant philosophical tradition that goes from Democritus, Lucretius, Epicurus, to Freud, Marx, and Nietzsche, and includes French materialists such as Holbach, La Mettrie, Helvetius. His hedonism is more likely to be drawn from the Cyrenaics than from Epicurus. The originality of Onfray’s approach lies in the fact that he incorporates materialism and hedonism into his concept of “philosophy of nature”. Onfray’s positive agenda, although resonant with a number of contemporary issues, is formulated in extremely general terms and is poorly worked out.

Culture of Interfaith Tolerance in Multicultural Communities In Mbawa Village, Donggo District, Bima Regency

The people of Mbawa Village, Donggo Subdistrict, Bima Regency, West Nusa Tenggara, consist of various monotheist religions, such as Islam, Catholicism and Protestantism. With a pluralistic background, the people of Mbawa Village are able to maintain a culture of tolerance that has been passed down by their ancestors. This research aims to explore and analyse the culture of interfaith tolerance in Mbawa Village, Bima Regency, West Nusa Tenggara. Mbawa Village is an example of a multicultural society inhabited by various religious groups that live side by side in harmony. The research method used is a qualitative approach with data collection techniques through in-depth interviews, participatory observation, and documentation studies. The results show that the culture of interfaith tolerance in Mbawa Village is reflected in various aspects of community life, such as religious rituals, customs, and daily interactions. Factors that support interfaith tolerance include the existence of social norms that respect diversity, positive interfaith interactions, and the role of religious leaders and community leaders in promoting peace and harmony. In addition, awareness of the importance of inter-religious harmony and a deep understanding of the teachings of each religion also strengthen the culture of tolerance in Mbawa Village. This research makes an important contribution to understanding the cultural dynamics of interfaith tolerance in multicultural societies, particularly in the West Nusa Tenggara region. The implications of these findings can serve as a reference for policy makers and related parties to develop more effective strategies in promoting peace and inter-religious harmony in Indonesia.

Feminen Characterization of The God

This study investigates how monotheistic religions depict God with masculine or feminine attributes, considering historical context. The issue arises from questioning the portrayal of a masculine God within these religions, influenced by a patriarchal socio-cultural backdrop. Instances mainly from Christianity and lesser from Judaism and Islam, the study analyzes the characteristics of religious theological language used in the depiction of God. In this context, we explore the linguistic challenge encountered by religious traditions when employing anthropomorphic language. Since the core issue revolves around expressing and labeling the divine, the paper initiates with a conceptual examination of God’s characterization as either masculine or feminine. In this analysis, tracing back historically, archaeological and anthropological evidence indicates that language used to describe God was initially predominantly feminine. Feminist perspectives contend that over time, particularly within monotheistic religions, this language has become masculine and that this historical shift has been a major factor in the social and cultural exclusion of women. Against this claim, the study aims to substantiate the claim that despite the effective historical dominance of the theological masculine language, the feminine divine image persists in both theistic and non-theistic traditions. Both the Holy Scriptures and early theological writings occasionally employ feminine language when discussing God, although less frequently than masculine language. Within this context, anthropomorphic depictions of God in the Holy Books of monotheistic religions—where God is perceived as an immaterial being—are interpreted metaphorically, analogically, or symbolically. In particular, the mystical traditions of these religions have emphasized feminine qualities more intensely in their depiction of the divine. They portray God not only as a father or male figure but also with feminine attributes, such as a mother, lover, or friend. These traditions contend that qualities like divine beauty and mercy find their fullest expression in women and the feminine manifestation of existence. Notably, the Nag Hammadi tradition, rooted in Jewish mysticism, highlights the feminine dimensions of the divine, emphasizing love and compassion. Medieval Christian mystics such as Meister Eckhart and Julian of Norwich also emphasized the feminine dimension of God in their experience of the divine. Similarly, within Islamic Sufism, influenced by the Our’an’s balance and harmony of tanzih(exoneratin God from human attributes) and tashbih (drawing similitude) the Ibn Arabi tradition, emphasizing the feminine portrayal of the divine. They recognized the divine presence within the feminine elements of creation. Additionally, a lesser-known figure, Molla al-Jaziri, dealt extensively with the theme of woman as a divine mirror. This study aimed aligns with the feminist theological approach, advocating for the reinterpretation of theological and religious language in order to liberate it from the dominance of a patriarchal language and reveal its feminine aspect. Additionally, study also suggests further research by examining specific time periods, approaches and individual scholars’ perspectives.

Pastoral Therapy on Euthanasia: Christian Humanism and Ubuntu Embracing Openness

The debate over practices of physician-assisted suicide, euthanasia and other end-of-life questions is still ongoing in many countries around the world. At least, as of 2024, only 15 countries had varyingly legalised it under very specific, regulated conditions, while many more still view it as an extremely complex issue that, amongst other things, conflicts with their deeply held religious beliefs. Premised on their belief in the image of God as the source of human life, most monotheistic religions, but Christians in particular believe in the preservation of human life to its natural end. However, the unquestionable reality of this traditionally-held Christian belief does not preclude the rare reality where terminally ill Christians themselves, upon suffering excruciating pain, begin either to desire some form of a hastened death overtly or covertly. Under such conditions, however, pastoral therapists in particular lack the aptitude to openly initiate practical dialogues with patients, be it in the spirit of Ubuntu or to concretise the Christian position. That being said, the purpose of this article is to prepare Christian pastoral therapists in particular and the counselling profession in general to openly handle cases where agonising human suffering leads to suicidal thoughts or actions. In order to achieve this, the paper, through the use of literature reviews and desktop studies, draws on literature encompassing specific biblical instances in which not only physical suffering, but also mental suffering somehow led to suicidal events. The African concept of Ubuntu is then integrated into Christian humanism to promote pastoral therapeutic dialogue which may enrich Christian self-knowledge about the sacredness of human life, despite the urge of suicide or euthanasia. As per Christian humanism framework, Christian self-knowledge is inspired by the excruciating suffering of Jesus Christ on the cross. All things considered, pastoral therapy is endowed with the ability to present the image of God in human suffering while rejecting the urge for euthanasia or suicide.

TREATISES BY SEYYID YAHYA BAKUVI IN THE HISTORY AND THE DEVELOPMENT OF THE KHALVATIYA SUFI ORDER

Islam, although it is the youngest religion among monotheistic religions, as is known, the text of its holy book, the Quran, is replete with allegories and metaphors. Reading the Quran and knowing some surahs by heart was the duty of every Muslim in the Middle Ages. In this regard, there is a need for a living teacher and mentor. The need for spiritual leadership prepared fertile ground for the emergence of Sufi tariqah orders. In the 14th century, Omar Sirajaddin al-Khalwati, using the method of seclusion (in Arabic, “halwat”), laid the foundation of the Khalwati order. However, the tariqa received its true development under Seyyid Yahya Shirvani-Bakuvi. Thanks to the religious and philosophical treatises he wrote, this order went beyond the borders of Azerbaijan and expanded its sphere of influence in the Crimea, Dagestan, the Ottoman Empire, the Balkans, India, and Africa. The only copy of Sufi treatises by Seyyid Yahya Shirvani-Bakuvi called “Resayel” in Azerbaijan is kept at the Institute of Manuscripts of Azerbaijan Perublic. Written in 1672, this handwritten monument contains the religious and philosophical lyrical heritage of the great sheikh and the works of other authors.

Mental Health in the Middle East: Historical Perspectives, Current Challenges, and Future Implications

Mental health practices and services in the Middle East have been profoundly shaped by the region's rich historical and cultural context, intertwined with the traditions of major monotheistic religions. This analytical literature review synthesizes existing scholarly research to examine the historical development of mental health approaches, current challenges and barriers, and potential future implications. Tracing the evolution from ancient practices to the establishment of psychiatric institutions and the integration of Western medicine, the review uncovers the impact of the Middle East's unique heritage on its mental health landscape. Current challenges include pervasive stigma, inadequate training for healthcare professionals, limited access to evidence-based interventions, and cultural barriers hindering open communication. The review explores recommendations such as implementing e-mental health interventions, developing national mental health strategies, collaborating with traditional healers, promoting public education campaigns, providing culturally responsive services and training, and garnering robust government support. By bridging knowledge gaps, challenging systemic barriers, and fostering cross-cultural collaborations, the Middle East can pave the way towards destigmatizing mental health, increasing accessibility, and embracing comprehensive, culturally sensitive support for individuals and communities.

Definition and description of Orientalists' studies and their views on the Imamite narrative heritage in the interpretation of the Holy Quran

The Christian religion took root in the world as a universal monotheistic religion after the Jewish religion and expanded in the whole world until Islam came. They dealt with their research in the Holy Qur’an and the personality of the greatest Messenger (PBUH) and the family of the House. Evidence documenting and proving it. Shiite scholars agree that what is meant by the guardians here are the pure and infallible imams (pbuh), and among the similarities promoted by the orientalists is the likeness of the distortion of the Noble Qur’an. It is a false fabrication that has no foundation, and the origin of the reality of the Qur’anic text is proven in the sayings of our eminent scholars, not what the orientalists claim. Sayyid al-Khoei, who is well-known among Muslims, says that distortion does not occur in the Qur’an, and that what is in our hands is the entire Qur’an revealed to the Great Prophet (PBUH), and many scholars have stated this. Among them is the chief of the hadith scholars, al-Saduq Muhammad ibn Babawayh, and he counted the saying of non-distortion as one of the beliefs of the Imamiyyah, including the sheikh of the sect, Muhammad ibn al-Hasan al-Tusi. What we have mentioned of some of the opinions of the Orientalists is only the tip of the iceberg of the thousands of research and writings written by malevolent fingers that try to scatter Muslims and sow discord among them.

Torah as the Basis of Modern Ideas about the Judiciary: Introduction to the Topic

The diversity of relationships between people determines the multiplicity of types of social norms that regulate interactions in human society. Various systems of social regulation – such as customs, morality, religion, law – throughout the history of mankind are also in constant mutual influence. Their relative importance is fluid, social norms have a constant impact on each other, often experiencing transformations from one type to another. In light of this, the influence of religious institutions on the formation of secular law and the secular system of public, including judicial, power deserves serious study. The Torah, the main holy book of the Jewish people, the basis of Judaism (the oldest and most enduring monotheistic religion in history), which had a significant influence on the formation of Christianity and Islam, is the source of many well-known and established legal ideas. In particular, the Torah contains many provisions concerning the values of justice, the principles of organization and the exercise of judicial power. In fact, all the fundamental principles of justice that have become widespread in the modern world – the institutional organization of the judicial system, the staged nature of legal proceedings, the principles of fair justice, accessibility of court, impartiality of judges and many others – are enshrined in the Torah (and detailed in other sacred Jewish texts) as Divine commandments obligatory for people to fulfill. The article concludes that the study of the Jewish religious heritage can strengthen the significance of the values and principles of justice as the fundamental basis for the existence and functioning of human society.

South Korean Christian Communities Supporting Women in Need

Christianity does not have as long of a history as other monotheistic religions and traditional ideologies in Korea, but—especially from the end of the 19th century—its new concepts have had a huge impact on the basic thoughts of Korean society. This paper focuses on the effects of Christianity and the activity of Christian communities on women’s lives. According to my preliminary findings, in the late 1800s, the Christian missionaries and their newly formed communities offered opportunities for girls and women to get education, a profession, access to better health care, and learn self-care. After the complicated decades between 1910 and 1950, South Korea was experiencing remarkable changes, and Christians were an active part of this rebuilding, helping the lives of those who were struggling with poverty, lack of daily necessities, education, and health care. This paper aims to examine the thoughts and actions of Korean Christian communities towards decisions on childbirth, children out of wedlock, adoption, and single motherhood. This study investigates the approaches of South Korean Christian communities towards women related to the above-mentioned circumstances, focusing on the early examples and the last five to six decades. It is assumed that even though South Korea is now considered a modernized country, the government sometimes fails to cope with current problems, and traditional notions are still strong in familial matters. Therefore, not obeying conventional forms may cause social conflicts, or the decisions are hidden because of taboos and stigmas. This research is based on the publications of Christian communities and involves documentaries and case studies, including the baby box operation and adoption. This paper contributes to the expanding studies on Korean Christian communities, highlighting the social norms and their changes generated by new religious thoughts, while giving an insight into the daily struggles of Korean women’s lives when it comes to decision-making about their motherhood.

Сакрализация намогильных сооружений у адыгов

The article focuses on the most apparent signs of sacralisation in Adyghe funeral buildings. This feature of the people’s funeral and burial culture has received relatively little attention in national Caucasian studies. The work is based on traditional legends and the author’s field materials. The investigation revealed that providing magical characteristics to barrows and tombstones, commemorating the graves of heroically dead individuals slain by lightning, and so on occurred throughout the historical territory of Adyghe habitation. The identification and analysis of several rites performed earlier around graves by both western and eastern Adyge allows us to draw conclusions about the people’s spiritual culture and the common worldview of its representatives. The custom of honouring of grave structures has its roots in antiquity, but many of its echoes are found today, perceived as part of the new monotheistic religion.

Scientific Study of Islam for Its Understanding and Dialogue of Cultures

Heightened interest in modern Islam, its philosophy, and its culture is substantiated by the complex transformations in Islamic countries and Muslim regions of post-Soviet Russia. Some countries see a rise in the political role of Islam: religion has become a driver of international politics, and adaptation of the Muslim world to the global transformational processes of the century is still on the agenda. Some argue that the scholarly study of religion is ineffective for solving global issues. Muslim scholars take a dim view of non-Muslims attempting to study Islam. Russian academic approach lies in between Western and Muslim religious sciences; thus, new Russian works on Islam not only promote religious studies but also strengthen Russia as an international actor. Doctor of Philosophy, professor Taufik Ibragim is one of the eminent researchers of Islam. In 2009, he was a co-author of the biography of Muhammad. In 2015, he published a much-talked-about work on religious pluralism in the Quran. T. Ibragim’s works conflate encyclopedic knowledge and academic scrutiny with clarity and are of interest to both specialist audiences and general readers. In 2022, he published the book Names of God according to Islam, in which he attempted to translate Muslim concepts into the language of another monotheistic religion. The nature of God—personal and/ or impersonal—is subject to heated discussions, and T. Ibragim gives his interpretations of Quranic verses. The introduction presents an overview of the characteristics of God in the Quran and also gives the first comprehensive index of the names of God. The methodology, systematization, structure, and content of the book make it significant for Russian Islamic and Oriental studies. It will be helpful for theologists, Arabic and Islam scholars, as well as students. T. Ibragim’s works shed light on one of the most numerous and dynamic world religions and let everyone look into the hidden treasures of Islamic tradition.