Mehmet Akif Ersoy (1873–1936), renowned Turkish poet and national anthem author, was pivotal in the War of Independence and early Republic. In his contract with the Directory of Religious Affairs (Turkey) for 6,000 lira to render the Qur’an’s meanings into modern Turkish, it was stipulated that the work use the term “a rendering of meanings” (meâl) rather than “translation” (tercüme) to emphasise its interpretive and scholarly nature and be published alongside Elmalılı’s exegesis. In 1932, amid reforms, he resigned and returned the payment. This article examines the linguistic, theological, and political challenges that Mehmet Akif encountered, analysing his initial acceptance of and eventual withdrawal from the Qur’an translation commission. It also highlights the significance of his partially completed translation, undertaken in Turkey and Egypt, portions of which were rediscovered in 1988 and later in 2016. The study argues that Mehmet Akif’s withdrawal stemmed from linguistic, theological, and political sensitivities, illustrating how the Qur’an translation project exposed tensions between religious tradition and secular nation-building, even as Mehmet Akif endorsed the Turkish national project but feared the erosion of Islamic identity.

The article analyzes the state of eternal salvation in the context of religious-mystical culture and documentary evidence of both religious and non-religious origin. The research material includes the texts of the Vedas, the Avesta, the Tripiṭaka, the Dao De Jing, the Torah, the Bible, and the Qur’an, as well as relevant documentary literature. It is substantiated that in various cultural and religious traditions the state of eternal salvation is understood primarily as a special condition of the human being rather than exclusively as an otherworldly reality. It is shown that in religious-mystical culture and documentary narratives this state appears as a moment of creative transformation associated with the disintegration of obsolete, false, or imperfect representations and forms of human existence. It is demonstrated that the process of destroying what is outdated and unnecessary constitutes an essential characteristic of the state of eternal salvation. Such disintegration may take the form of eliminating human shortcomings and performing a compensatory function whereby negative qualities are neutralized by their opposites. In this context, the state of eternal salvation is interpreted, on the one hand, as a moment of illumination, inspiration, and creative renewal, and on the other, as a process of compensation and inner purification. Special attention is paid to apophatic mysticism, in which the state of eternal salvation is presented most consistently and profoundly – as a suspension of the human condition, a temporary loss of impulses and desires. At the same time, it is shown that even in this state a deep-seated aspiration for salvation is preserved, as evidenced by a person’s reaction to external threat. In conclusion, the state of eternal salvation is defined as a compensatory illumination characteristic of both religious-mystical culture and the extra-religious documentary tradition.

The article provides a detailed analysis of the issue of ecclesiastical authority and power in the period from the first to third centuries AD. Three main groups of Christian heroes of the epoch are distinguished: bishops, charismatic leaders, and martyrs. These categories of believers were not isolated; sometimes peculiar representatives embodied all three roles. However, since the structure of the Church wasn’t determined and religious traditions was emerging, various representatives of ecclesial community could act as spiritual leaders and heroes. Situations when different groups challenged each other's authority also happened. The nature of early Christian heroism is accurately explored in the article, with the special focus to study of special personal qualities and style of behavior that made some representatives of the early Church communities seen as heroes of faith. Collision between different representatives of spiritual authority – legitimate and charismatic – was quite common. Bishops, as successors of the apostles, had to prove their right to lead local communities and to defend themselves against attacks by zealous defenders of Christian piety. It is shown that different types of religious authorities and heroes of faith emerged frequently came into conflict with one another. It is also noted that all the processes, started at the end of the Apostolic era, ran differently in various regions of the ancient Mediterranean world. As Christianity was spreading beyond the relatively homogeneous cultural environment of Hellenistic Judaism, its ideas about heroism were becoming more and more influenced by diverse local cultural traditions.

his study examines how religious and nationalist character formation is cultivated through school culture at SMP Mamba’us Sholihin Tuban, an Islamic junior high school in Indonesia. Moving beyond program-based character education, this research conceptualizes character formation as a sustained cultural process embedded in daily school practices, norms, symbols, and leadership models. Using a qualitative approach and case study, the data for this study were collected from the Principal, Vice Principal, Teachers, and Students of SMP Mambaus Sholihin Tuban, through in-depth interviews, document analysis, and observations of school activities. Data were processed using content analysis, presentation, and conclusion drawing, supported by triangulation of sources and techniques to ensure credibility. Interviews were conducted with school leaders and administrators, teachers, and students, and observations were conducted. Data were analyzed using qualitative methods validated through triangulation of sources and techniques, then interpreted based on selected theories. The findings reveal that religious and nationalist values are not treated as separate domains but are integrated within a cohesive school culture shaped by routine religious practices, civic rituals, teacher role modeling, and institutional regulations. This integration fosters students’ spiritual discipline, moral responsibility, and national commitment simultaneously. The study confirms the relevance of Character Education Theory and School Culture Theory in the Indonesian Islamic education context while demonstrating how local religious traditions and national identity discourses interact constructively. The research contributes to the growing discourse on religious–nationalist character formation by offering an empirically grounded model of culturally embedded character education that may inform policy and practice in Islamic schooling contexts.

Human rights and social justice remain central issues in contemporary global discourse, often perceived as products of Western modernity. This perception has contributed to ongoing debates regarding their compatibility with religious traditions, particularly Islam. This study examines the Qur’anic foundations of human rights and social justice through a thematic and hermeneutical analysis of classical and contemporary tafsir literature. Employing qualitative library-based research and a tafs?r mawd?‘? approach, the study analyzes key Qur’anic concepts such as the right to life, human dignity, equality, freedom, justice, distributive responsibility, and ecological balance. The findings demonstrate that the Qur’an articulates a comprehensive ethical framework for human rights grounded in divine authority and universal human dignity. Classical exegetes emphasize the normative and legal dimensions of justice, while modern interpreters expand Qur’anic ethics to address pluralism, constitutionalism, welfare state principles, religious moderation, sustainability, and education. Rather than contradicting universal human rights, the Qur’anic worldview provides a moral and spiritual foundation that reinforces justice, inclusivity, and social responsibility. This study contributes to Qur’anic studies and human rights scholarship by highlighting the relevance of Islamic ethical principles in contemporary legal, social, and global sustainability debates. It affirms that Qur’anic interpretation can serve as a constructive partner in advancing an inclusive and equitable human rights discourse.

This study aims to explore the role of strategic management in enhancing the organizational resilience of Pesantren Miftahul Qulub, an Islamic boarding school operating in a socially and religiously plural environment. Using a qualitative, ethnographic approach, data were gathered through in-depth interviews, participant observation, and document analysis. The research reveals that the pesantren’s resilience is not solely rooted in religious tradition or charismatic leadership but is significantly influenced by strategic management practices. These include continuous internal and external environmental analysis, the institutionalization of multicultural Islamic values, and adaptive decision-making that fosters social capital and internal cohesion. Leadership at the pesantren continuously adapts its strategic orientation to the social dynamics of its plural environment, focusing on values like openness, equality, humanism, and local wisdom. By embedding these values into daily governance and operations, the pesantren can sustain public legitimacy, strengthen relationships with diverse stakeholders, and navigate the challenges of social and religious diversity. The novelty of this research lies in its integrated model that links strategic management, multicultural Islamic commitments, and organizational resilience in plural societies. Unlike previous studies that treat these concepts in isolation, this study demonstrates their co-evolution within pesantren governance. The findings highlight the importance of three interconnected governance practices: systematic environmental scanning, institutionalization of multicultural values, and resilience-building through routines that maintain legitimacy and cohesion. This framework not only provides practical guidance for pesantren leaders but also contributes to comparative research on religious organizations in diverse settings, emphasizing the transferability of these findings to other contexts.

Burial rites are deeply rooted in religious and cultural traditions, shaping how communities understand death, the afterlife, and social belonging. In many rural communities in South Africa, particularly in Shikundu Village, Christian and African burial practices coexist, sometimes leading to tensions due to differing theological, ritualistic, and cultural perspectives. This study explored the procedural aspects of Christian and African burial rites, identifying challenges in their integration and proposing strategies to harmonise these practices through liturgical inculturation. Using a qualitative approach, the research relied on interviews to understand how Shikundu village navigates these religious and cultural intersections. The findings reveal that while some Christian denominations attempt to integrate local customs, conflicts persist, particularly regarding ancestral veneration, ritual sacrifices, and theological interpretations of death. The study recommends fostering intercultural dialogue, reinterpreting theological concepts in a local context, and developing inclusive liturgical frameworks to promote mutual respect and coexistence. This article contributes to the academic discourse on contextual theology and intercultural liturgical practices by critically investigating the challenges between Christian and African burial customs, presenting a detailed analysis of the theological, cultural, and practical issues posed by these differing worldviews. Furthermore, it outlines practical and theological strategies for harmonising them in a way that honours African cultural identity while upholding core Christian principles, thereby deepening the understanding of how cultural integration can foster a more meaningful and context-sensitive expression of the Christian faith, particularly in matters related to death and burial customs.

This study provides a comprehensive analysis of the social, economic, psychological, and spiritual condition of the repressed priestly families of the Mukachevo Greek Catholic Eparchy during the period of Soviet persecution from 1947 to 1989. The repressive policy directed against the clergy was systemic and multi-layered, combining legal, political, and ideological pressure, including the liquidation of the eparchy and prohibition of its activity, the forced renunciation of the Apostolic See and “reunification” with the Russian Orthodox Church, as well as arrests, killings, deportations, and judicial persecution of clergy. These processes directly affected their families, resulting in the loss of social status, economic instability, restricted access to education and professional advancement, and social isolation. Particularly significant were the changes in the status of priests’ wives and children. Wives assumed primary responsibility for the material support of the family, the upbringing of children, and the preservation of religious traditions within the context of active state atheization. Children faced discriminatory practices in access to educational institutions, which substantially influenced their adaptation to the new social environment and shaped their professional trajectories. Regardless of family composition or size, the repressive system allowed no exceptions, compelling families to develop their own strategies of self-sufficiency and adaptation. One of the key mechanisms of survival was the preservation of religious identity through clandestine ministry and domestic liturgical practices. Families ensured the intergenerational transmission of spiritual values, organized mutual assistance, and maintained networks of solidarity and moral support. At the same time, constant surveillance and the threat of persecution created an atmosphere of fear and moral dilemmas that profoundly affected family identity. Thus, Soviet repression exerted a long-term and multidimensional impact on the priestly families of the Mukachevo Greek Catholic Eparchy, shaping their social position, economic conditions, psychological well-being, and spiritual formation. The consequences of these persecutions extended to subsequent generations, underscoring the relevance of further research in this field.

Numerous studies have emphasized the vital role of religion and spirituality in living with and receiving care for mental health challenges. To illuminate the diversity of religious and spiritual responses to psychosis, the authors conducted a narrative literature review with three religious worldviews to illustrate how religious and spiritual traditions can shape meaning making, help seeking, and coping among individuals experiencing first-episode psychosis. Christian, Muslim, and Indigenous American traditions differ widely in their explanatory models, the role of spiritual leaders in care pathways, and their degree of alignment with psychiatric systems. Rather than assuming a single model of care, the authors aimed to explore culturally informed, reciprocal approaches to support effective and respectful engagement (for individuals experiencing first-episode psychosis to whom religion is important) between the medical model and religious or spiritual care. The authors suggest that collaborative models between clinicians and religious or spiritual healers, rooted in humility and bidirectional learning, are essential for building trust and improving access to care. This work highlights the need for pluralistic and coconstructed approaches to early intervention that respect cultural frameworks rather than overwrite them.

Oral traditions play a crucial role in maintaining cultural identity and conveying his-torical memory, particularly within diasporic populations encountering international pressures. This research aims to indicate the parallels and contrasts in the oral traditions of Turkic-Mongolian ethnic groups, specifically examining Kazakh narratives and their evolution resulting from migration and cultural interaction. The study analyses myths, legends and epics using comparative historical, content, intertextual and genealogical methodologies to track alterations across various cultural settings. The findings indicate that Kazakh oral traditions maintained among diaspora populations preserve ancient aspects while incorporating new themes shaped by local cultures. In Mongolia, Kazakh oral heritage integrates shamanic and Buddhist components, but in Uzbekistan, Islamic themes transform conventional storytelling. Kazakh stories in Kyrgyzstan demonstrate significant intertextual connections with the Manas epic, highlighting themes of communal identity and struggle. In China, cosmogonic narratives concerning natural spirits and sacred sites demonstrate the impact of agricultural and religious traditions, resulting in modifications in their structure and themes. Despite these changes, these oral traditions remain essential tools for cultural transmission and identity maintenance. These findings enhance comprehension of how folklore evolves through migration and intercultural contact, offering insights into cultural resilience within diasporic contexts.

LGBTQ+ adults face elevated rates of loneliness and suicide attempts, yet little research has examined whether religious coping-a protective factor for people generally-effectively mitigates these risks for LGBTQ+ adults raised in theologically conservative, cis/heteronormative religious traditions. This longitudinal study examined whether religious coping moderates the relationship between loneliness and suicide attempts among 369 LGBTQ+ adults who at some point in their lives were part of the Church of Jesus Christ of Latter-day Saints, a notably cis/heteronormative tradition, across levels of immoral views of same-sex sexuality and demographic subgroups. Contrary to expectations, religious coping generally exacerbated rather than buffered the loneliness-suicide relationship, with greater religious coping strengthening the loneliness-suicide relationship among White and transgender/gender-diverse adults. Religious coping buffered the impact of loneliness on suicide attempts only for adults of Color and non-religious adults. These findings challenge assumptions about the universal benefits of religious coping for LGBTQ+ adults raised LDS, suggesting that suicide prevention research should assess individuals' views of the morality of same-sex sexuality rather than promoting religious coping universally, as this may inadvertently increase risk for certain LGBTQ+ adults in similarly theologically conservative religious contexts.

This article investigates recent paradigm shifts in contemporary theology of religions amid the intensifying pluralism of the twenty-first century. The unit of analysis consists of academic works on the theology of religions, including peer-reviewed journal articles, scholarly books, and book chapters published primarily in the post-2000 period. The study aims to identify major intellectual developments in the field, examine how they reframe earlier typological models, and evaluate their implications for contemporary interreligious theology. Methodologically, the article employs a qualitative systematic literature review of selected publications from major academic databases, which were analyzed using thematic coding and interpretive synthesis. The review identifies four major shifts: from classical doctrinal typologies to practical-transformative pluralism; from universalist pluralism to comparative theology grounded in particular religious traditions; from liberal openness to postliberal and identity-conscious theological approaches; and from conventional interreligious concerns to new engagements with ecology, science, and digital religion. The article's novelty lies in its integrative mapping of these developments within a single analytical framework that connects doctrinal, dialogical, contextual, and public dimensions of the theology of religions. It contributes to contemporary scholarship by offering a clearer conceptualization of the field's current trajectories and by providing a foundation for more context-sensitive and globally relevant theological reflection in plural societies.

The emergence of modern scriptural criticism has significantly influenced religious scholarship across different traditions, particularly within Islam and Christianity. Historical-critical methods, orientalist scholarship, and biblical criticism have raised questions regarding the authenticity, transmission, and interpretation of sacred texts. These intellectual developments challenged traditional understandings of scripture and prompted scholars from both religious traditions to respond through theological, methodological, and historical arguments. This study examines the comparative responses of Muslim and Christian scholars to modern scriptural criticism, focusing on how each tradition defends the authority and authenticity of its sacred texts while engaging with contemporary academic discourse.Using a qualitative comparative approach based on library research and textual analysis, the study explores the foundations of scriptural authority in Islam and Christianity, the development of modern critical approaches to religious texts, and the intellectual strategies employed by scholars in both traditions. Muslim scholars have largely emphasized the rigorous methodologies developed within classical Islamic scholarship, particularly the sciences of Qur’anic preservation and Hadith authentication, to demonstrate the reliability of Islamic sources. At the same time, contemporary Muslim scholars have engaged with modern academic methods, including historical analysis and manuscript studies, to reinforce traditional understandings of Islamic scripture. In contrast, Christian scholars have adopted diverse responses to biblical criticism. Some theologians have developed apologetic arguments defending the inspiration and historical credibility of the Bible, while others have integrated historical-critical methods into theological interpretation. By combining modern scholarship with traditional faith perspectives, Christian scholars aim to preserve the spiritual authority of the Bible while acknowledging its historical context. The study concludes that both Muslim and Christian scholars have developed sophisticated intellectual responses to scriptural criticism, demonstrating the resilience of religious traditions in engaging with modern academic challenges.

Purpose In a paper published titled “Culture, Openness, and Finance” in the Journal of Financial Economics which has been cited over 2,000 times, the authors, Stulz and Williamson (2003) (hereafter S&W), find that cultural differences, proxied by religion and language, impact shareholder rights, creditor rights and investor protection, and also include other control variables like trade openness, income and legal system variables. The purpose of this paper is to revisit the S&W study and extend their analysis by innovating across multiple margins. Design/methodology/approach The authors use econometric methods similar to those of S&W to replicate their results and innovate with new variables and methods. Findings In general, some of the authors’ findings are quite different from those of S&W. Like S&W, culture matters less when openness is factored in. The authors also find that religious traditions play a greater role in low-income countries. Practical implications Policymakers should prioritize investor protection reforms that are adapted to the religious and cultural contexts of each jurisdiction. International financial institutions and development agencies should incorporate cultural diagnostics – such as religious composition and trust indices – into their governance assessments and reform recommendations. This culturally attuned approach can lead to more sustainable financial systems globally. Originality/value This paper revisits the S&W study and innovates across multiple margins. The authors also include a new contribution to the literature examining how the interaction of culture and low-income countries affects finance.

ABSTRACT This study aims to elucidate the culinary significance and safeguarding cultures of Catbaloganon street food using a value-based approach. It explores how these street foods reflect Catbalogan City’s identity, traditions, and collective memory as integral parts of its Intangible Cultural Heritage (ICH). A qualitative case study design was employed, integrating in-depth interviews, culinary heritage mapping, and content analysis through a tabular reconnaissance matrix. Data were gathered from nine key informants, local vendors operating in Catbalogan City, Samar, and validated through expert consultation and local government coordination to ensure credibility. Findings reveal that Catbaloganon street food embodies multiple domains of cultural significance, including social bonds, religious traditions, aesthetic expressions, symbolic meanings, economic value, and health-related contexts. The safeguarding of these culinary traditions primarily occurs through family-centric management, intergenerational knowledge transfer, local government initiatives, and the maintenance of traditional cooking methods despite modern influences. Over 81 types of street food were documented, illustrating the city’s vibrant and diverse culinary heritage. This study contributes to the growing literature on Filipino culinary heritage by providing the first comprehensive documentation of Catbaloganon street food. While previous street food research has mostly focused on major urban centers or general economic and nutritional aspects, this study examines a lesser-studied locality and interpret the cultural meaning of food through a value-based approach. It highlights the value-based approach as an effective framework for interpreting the cultural meaning of food and offers a foundation for developing food tourism programs and cultural preservation initiatives within Catbalogan City and the broader Samar region.

Introduction. Sacred groves (keremets) continue to play a significant role in the religious and cultural life of Finno-Ugric and certain Turkic peoples. One of the most prominent and actively maintained cults today is that of Sultan Keremet among the Eastern Mari. However, no comprehensive study has yet examined this religious and cultural phenomenon at the scale of the Ural-Volga region. The present study aims to identify similarities and differences in the tradition of venerating Sultan Keremet in order to elucidate its essence and its role in sustaining ethnic identity and interconfessional relations. Materials and Methods. The study of this religious and cultural tradition is grounded in the author’s field materials, data from ethnographic literature, and oral consultations with specialists in the field (R. R. Sadikov, L. A. Taymasov, A. A. Izilyaev, V. A. Kamilyanov). The application of structural-functional and comparative-historical methods, in conjunction with theories of the sacralization of space and collective memory, has enabled an analysis of the key aspects of the Sultan Keremet cult and an examination of their development within a historical perspective. Results and Discussion. The author substantiates the proposition that the cult of Sultan Keremet originally emerged as a result of the syncretism between local ethnic beliefs and the Bulgar-Islamic tradition of venerating saints’ graves. Within the cult of Sultan Keremet among the studied peoples (Mari, Mordvins, Udmurts, and Chuvash), a number of shared features can be identified: the use of an Arabic-Islamic theonym, the classification of these figures among the “principal keremets,” as well as similarities in the structure of sacred groves and sacrificial rituals. Differences are observed in the attributed divine status and the timing of prayer practices. At present, the performance of ritual worship dedicated to Sultan Keremet (Vylem Khuzyа) serves not only to preserve vestiges of clan-based kinship relations but also to regulate norms of behavior within the sacred locus and to sustain the national identity of the ethno-territorial groups of the Mari, Udmurts, and Chuvash. Overall, the religious and cultural tradition under consideration, while retaining its foundation in a complex synthesis of local ethnic beliefs alongside elements of Islam and Christianity, remains subject to the influence of myth-making processes shaped by representatives of the national intelligentsia. Conclusion. The analysis of the Sultan Keremet cult systematizes previously uncorrelated source materials. The author’s conclusions may serve as a foundation for further research not only on Sultan Keremet itself, but also on a range of typologically and functionally related cult figures among the peoples of the Ural-Volga region, including Surtan Kugyza, Sultan Aktash, Vylčry (Sultan) Irzam, Vylem Khuzya, and others. The study demonstrates considerable scholarly potential through its comprehensive examination of the corpus of Mari legends associated with the image of Sultan Keremet, as well as through its incorporation of recent academic data concerning a newly identified cult among the Udmurts.

We are going to make the Chaplain Corps great again." 1 I suspect all religious affairs personnel in the armed forces experienced an emotional response to this announcement.Many of us became excited about the prospect of a new era for the Chaplain Corps, as we believe religious liberty in the armed forces to be threatened and feel limited in our ability to minister.Others of us fear that decades of advocating for justice will be tossed aside, and we feel compelled to stand up for those who identify with less prevalent religious traditions or no tradition at all.Both reactions are valid and their seeming opposition might obscure how they each reveal deep uncertainty about what it means to be a military chaplain today.Secularity presents unique challenges to religion and spirituality associated with military ministry.2 Now is the time to reevaluate our sense of identity and purpose as a Corps.The Chaplain Corps and numerous chaplains-perhaps inadvertently through the acceptance of holistic health frameworks or in pursuit of institutional relevance-have gradually embraced secular spirituality rather than accepting the challenges of secularity.This move puts at risk the foundation of religious affairs, which is to "enable and support free expression of religion" and "guard against religious discrimination of any kind."3 The Chaplain Corps also faces an emerging phenomenon in response to secularity in the form of religious nationalism.This is not unique to religion in the United States but rather is an emerging global trend with which we must contend.Military chaplains desperately need clarity regarding the challenges associated with secularity as we seek to faithfully provide for the free exercise of religion.In the face of secularity, the Chaplain Corps faces two challenges: it must resist reducing religious traditions to a category of holistic health and resist the fusion of religion and nationalism.

This paper examines the steady decline of indigenous, religion-based socio-cultural practices within the Magar population in Aathbiskot Municipality in West Rukum, influenced by the interplay of armed conflict, urbanization, migration, social mobility, and increasing literacy. Bhume Puja, an earth-worship ritual that is based on real relationships with nature, lies at the heart of the discussion. This epistemology manifests through language, ritual practice, deities, and community-oriented problem-solving, forming a comprehensive framework for perceiving and interacting with the environment. But these kinds of cultural institutions at the grassroots level are dying more and more, frequently without anyone noticing at the individual, family, or community level. The Maoist insurgency that lasted from 1996 to 2006 was a major force behind the changes in rural Nepal's social and cultural landscape. In places like Barkhu in West Rukum, the conflict period saw a steep drop in group ritual observances, especially Bhume Puja. This sped up processes of cultural attrition that were already happening and made it harder for information to be passed down from one generation to the next. The article contends that indigenous scholars play an essential role in involving local practitioners and activists via critical dialogue, knowledge exchange, and archival initiatives, while also partnering with local governments to enhance heritage awareness and obtain financial and legislative backing for the preservation of these diminishing cultural and religious traditions.

In recent years, Artificial Intelligence (AI) has rapidly entered the social sphere, including higher education. However, not all cultures perceive it in the same way. This comparative empirical study analyzes how students from two religiously homogeneous countries: Uzbekistan (predominantly Muslim) and Poland (predominantly Catholic) perceive AI in general and as a learning tool. Unlike most studies that focus on technical access or digital literacy, this paper examines the perception of AI from the perspective of historically shaped religious and cultural traditions after the collapse of the Soviet system. The study put forward and tested a research meta-hypothesis: historically shaped cultural and religious traditions should have a statistically significant effect on the perception of Artificial Intelligence by students from Muslim and Catholic countries. We used a standardized Likert-scale survey. The sample consisted of 439 undergraduate students (not majoring in IT). Professional and gender biases were excluded to focus on cultural and religious variables. The z-test at the 90% confidence level was used to test the four key hypotheses. The results showed that students from Uzbekistan have a significantly more positive attitude towards AI than students from Poland. This difference in perception applies to AI both in general and in the educational context. This difference reflects stable ideas about knowledge, traditions and technological progress. The obtained results have theoretical implications and practical significance

ABSTRACT This study explores human uniqueness through a comparative analysis of Jürgen Moltmann’s Christian and Seyyed Hossein Nasr’s Islamic perspectives in an ecotheological framework. With particular focus on the relationships between God, the human being, and nature, and with attention to the relational themes in their thought, this study investigates how these theologians conceptualize human uniqueness while addressing ecological challenges. The study critically examines whether Abrahamic religious traditions can discuss human uniqueness without falling into extreme anthropocentrism, offering insights into reimagining the role of the human being in the natural world from Moltmann’s and Nasr’s distinctive approaches.