Russian and Avar languages Spiritual values/Anti-values in Religious and Paremiological Paintings (using the concept of "Faith/Unbelief" as an example)

Magomedova Patimat Aripovna ORCID: 0000-0002-8177-8951 Doctor of Philology Professor, Department of Theoretical and Applied Linguistics, Dagestan State University 367026, Russia, Republic of Dagestan, Makhachkala, Mursalova str., 110 p_magomedova@mail.ru Other publications by this author

Alivalieva Dzhamilat Abdulkadirovna Post-graduate student of the theoretical and applied linguistics department, Dagestan State University 367026, Russia, Republic of Dagestan, Makhachkala, Magomed Gadzhiyev str., 43, office a djam.schagbanova2014@yandex.ru

Scientific developments in which the language objectifying all aspects of the material and spiritual spheres of human existence is represented by the phenomenon of Homo loques are recognized by many scientists as the most relevant and scientifically justified at the present stage of the development of linguistics (including comparative). Attention is drawn to "the relentless desire of modern researchers to study the representation in language of the category of enduring spiritual and moral values as the meaning-forming foundations of human existence" ^{[29, p. 988]}. The linguo-axiological approach to the study of language units in the context of the embodiment of certain values/anti-values in them correlates with the linguoculturological approach, in which the concept is studied as a "multidimensional mental education having three important dimensions - figurative, conceptual, value" ^{[14, p. 5]}. Note that one of the mandatory components in the structure of the concept is the value component.

"Value is understood as goals that orient a person in his activities and determine the norms of his behavior" ^{[25, p.24]}. There is no doubt that values are not qualities and properties inherent in objects, they "are not real themselves, but only ideal, but also do not belong to the phenomena of consciousness. This series of mutually exclusive provisions is due to the paradoxical nature of the assessment itself" ^{[7, p.105]}.

The concept of spiritual values is considered in linguistics as a combination of religious, intellectual and moral components that make up its essence. As scientists point out, "language as a cultural phenomenon fixes and reflects in some indirect way both the system of values, moods, assessments that currently exist in this society, and the values that are eternal for this culture" ^{[7, p.127]}. "It can be confidently noted that the fundamental features of a religious concept are its sacredness and the presence of a value component in it" ^{[25, p.87]}. Consequently, the study of religious concepts makes it possible to identify the main axilogems of a particular linguistic culture.

In this article we have attempted to identify similarities and differences in the linguistic objectification of spiritual values/anti-values in Russian and Avar linguistic cultures, in particular, by the example of the concept of "Faith/Disbelief". "The concept of faith is most clearly present in the Abrahamic religions, playing a fundamental role in them. The category of faith as a person's connection with God is already explicated in the Book of Genesis..." ^{[20, p. 82]}. In the religious consciousness of a person, everything good that has an enduring spiritual value is always presented in contrast to the anti-values that bring evil, misfortunes, troubles. The scientists calculated the value dyads based on the analysis of the religious (Orthodox) picture of the world: "the main conventional values and anti-values encoded in the consciousness, culture and language of societies can be reflected in ten dyads" ^{[5, p. 25]}. At the same time, an analysis of axiologems of various nature is presented: vital values and anti–values (Life – Death; Health – Illness); religious values and anti-values (Heaven - Hell), etc. At the same time, axiologems "represented by biblical texts and phraseological units, aphorisms in the context of inconsistency with these values in certain episodes of modern life" are analyzed ^{[5, p.26]}.

We are interested in the problem of representing the value component of the concept of "Faith/Unbelief" in Islamic and Orthodox discourses in order to identify the specifics of the linguistic and cultural concept.

Let us consider the conceptual component of the concept under study, the essence of which "consists in determining the features of its content, fixed in dictionary definitions, in constructing a structural model in the form of a frame, in establishing its original meaning, fixed in the internal form of the word ..." ^{[15, p. 321]}. We will analyze the available data of dictionaries and reference books.

The concept of "Faith", which is based on a close connection with the concept of "Trust", is defined as a "cycle of communication" of two (at least) subjects" ^{[31, p. 403]}. In the Orthodox-Christian discourse, "... the root of the word [faith] is based on the root denoting truth and truth, and on the other hand, mercy, love and beauty, and has a moral connection with the person who is the bearer of faith" ^{[8, p. 55]}. At the same time, faith is a kind of volitional act that has the strength and determination of a psychological nature, sometimes of an axiomatic plan. "The foundations of faith lie deeper than knowledge and thinking, it is an initial fact in relation to them, and therefore stronger than them" ^{[33, p. 352.]}.

The description of the concept of "Faith" was previously carried out by linguists on the material of the Russian language on the basis of definitions from dictionaries, analysis of functioning in certain texts. For example, in ^[6], contextual connotative semes were identified: "truth", "firmness", "conversion to faith", "loyalty/trust", "salvation", "lack of faith", which are included in the near-nuclear zone of the concept of Faith at the system-linguistic level of religious discourse [cit. by 14, p. 286]. The concept of Faith (as well as Disbelief) belongs to the number of basic, nuclear, basic concepts, that is, it is a constant ^[38]. Many researchers have repeatedly expressed the idea that the basic concepts are associated with the basic values of any person. "From a conceptual point of view, all basic values represent a set of internal qualities of a person focused on the creation of good and embodying the human ideal in its moral perfection" ^[28].

Russian Russian linguoculture considers Faith as the basis of world perception and world understanding, T. B. Radbil concludes: "... linguistic data indicate that in the Russian world it is FAITH that acts as the basic way of cumulative spiritual (mental, emotional, intentional, volitional, religious, ethical), value and behavioral activity of an ethnic group, the basis of national world perception and world understanding in general, the nuclear component of national identity" ^{[34, pp. 33-34]}. Consequently, the analyzed concepts are basic concepts that affect collectively all the value-behavioral spheres of human existence.

From a linguistic point of view, according to lexicographic sources of the Russian language ^[19], the lexeme Vera has three lexico-semantic variants:1) firm conviction, deep confidence in someone, something; 2) religious teaching, religion; religion; 3) trust.

In religious Islamic discourse, "Iman (faith) is the recognition by the heart [of the truth of Allah and his Prophet], the testimony of this with the tongue and the fulfillment of the precepts of religion [with the body]" ^{[3, p.528]}. A relatively recent study of the concept "Iman/Faith" in the Russian-speaking Islamic discourse presents an analysis of the main representatives of this concept, the features of the lexicographic portrait of the lexemes faith and iman. ^[25].

If (according to the Orthodox Christian doctrine) absolute meanings, the bearer of which is a certain religion, "settling" in the religious consciousness, "are found in Revelation" (V. I. Postovalova), then in the traditional Islamic consciousness, a meaningful worldview that regulates the entire conscious life of a Muslim is built on the value meanings of the holy Quran and Sunnah. The Muslim's faith is reduced to the conviction that all the practical prescriptions of the Koran and the Sunnah are true and indisputable along with other prescriptions, and are binding.

The Qur'an and the Sunnah tell the believer about what is good for him and what is evil, and what deeds are good and righteous, and which are bad and low ^{[30, p.7]}. Hiakl'ungo ghab K'ur'an bugo zhinza Hiak'abgi, batIulabgi jo batIa ghabuleb, hIalalab, hIaramab jo bayan ghabuleb tIadegIanav Allagasul kalam ^{[4, p. 673]}.

At the same time, the opinion is expressed that "The key idea characterizing the theological perception of the moral is that God is the supreme good and the source of human ideas about good and evil, about moral and immoral…Accepting this idea as true allows a religious person to comprehend the very concept of moral not only as ethical, but also as ontological" ^{[11, p. 115]}. It is impossible not to agree with this, given that in the religious consciousness of a believer (whether he is a Christian or a Muslim), by nature, there is a craving for virtue, a desire to ennoble the disposition. Naturally, the comprehension and nomination of all this takes place through specific linguistic signs and their meanings.

It is difficult not to notice that in the Russian linguoculture one lexeme serves religious and secular discourses, whereas in the Avar language consciousness in the Islamic discourse the lexeme iman borrowed from the Arabic language is used, which, according to lexicographic sources, has the following lexico-semantic variants:

1) faith (in God);

2) peren. to worship someone-something-L.; to fetishize someone-something-L.;

3) peren. conscience, conscientiousness; honesty, decency. ^{[1, p. 521]}. Let's compare it with the lexeme iman in Russian [from Arabic. - to believe], in Islam, the recognition of the tongue and heart "for the truth of what has been revealed by the Almighty and what Muhammad, the Messenger of Allah, brings" ^{[17, URL]}.

To clarify: iman is not a religion and not a religion (as in Rus. Faith2), and faith itself (iman1) as a conviction, the very state of unconditional acceptance and recognition of God/Allah and his Prophet, the Holy Scriptures/The Koran, etc.

It should be noted here: by itself, Faith in God, being part of the inner spiritual life of a person, does not represent a basic value; the basic value is the WORSHIP of GOD in Islamic discourse (ibada), SERVICE to GOD – in Orthodox Christian discourse. This is a whole set of rules for observing the canons of religion (prayer, fasting, zakat, pilgrimage, etc.), fulfilling its commandments, renouncing the forbidden and accepting what is permissible (in Islam: Haram and Halal), working on pacifying one's ego (nafsa), controlling one's heart for the presence of sincere love for the Creator and neighbor. Developing the thought expressed, we note that it is the observant religious person, whose way of life is the Holy Scriptures, who strives for virtue, for the improvement of his moral and ethical essence (compare. avar. iman bugev "decent; conscientious (lit. having faith)"; iman bahun "shamelessly, shamelessly" (lit. taking away faith). The process of desacralization of iman in the Avar linguoculture led, firstly, to a wide range of use of this lexeme outside the framework of religious discourse; secondly, it allowed us to know the identities in certain cases between the concept of a believer (pious) person = conscientious (decent, honest) person. The completeness of the process of desacralization of the meaning of iman is evidenced by the fixation of the dictionaries of the latest editions of the derivative meaning "conscience, conscientiousness; honesty, decency", which is not presented in the dictionary entry in the Avar-Russian Dictionary of the 1967 edition.

In the religious consciousness of a Muslim, according to the canons of religion, the lack of faith extends to the spiritual and moral sphere of a person, his relations in society, family, moral and ethical aspects of behavior; religion "identifies such vices of human nature as arrogance, pride, falsehood, love of gossip and slander. ^{[23, p.38]}. At least in the Muslim consciousness, "Faith/Unbelief is a multicomponent concept that combines holiness and sin, good and evil, conscience and dishonesty, humility and pride, truth and lies, etc.

In Avar linguoculture, to denote firm conviction, confidence in someone, something, including the semantics of trust (non-religious sphere), the verbal lexeme bozhize and the nouns derived from it are God, God, including bozhugut I and "unbelief; disbelief" are used. G I umruyalda zhanib T?otsebeseb nuhal gyav h?akiqatal gukkana, gyasul rek?el bozhiligi rokyigi ch?vana.(Mr. Shakhtamanov, Kurul pukh Shchvecheb bis). "For the first time in his life, he faced a lie that killed faith and love in his heart." Nizhetsa "Millat" aburab newspaper bichchase kver barabgo tsohio nizher Ahimakab bozhiligi, bitIahye, gieb gazetaluh urhun pochtabazul detachmentyazda va kiosk sverun terel magIarulalgi rugeb gIadab asar bukIana" http://www.maarulal.ru/avarpress/362-gazeta-millat.html "When we started publishing the Millat newspaper, we had a stupid confidence that readers would eagerly run around post offices and kiosks waiting for the next one numbers".

As Talapova T. A. notes, in the Russian language picture of the world "the main semantic features of the concept of "Faith/ Unbelief": truth, loyalty, truth, promise, vow / distrust, lack of faith, doubt" ^{[42, p.12]}. If in Russian linguoculture the verbal operators of the oppositive concept "Faith/Unbelief" are the same-name lexemes objectifying the semes "conviction, confidence in someone, something"; "religious teaching, religion"; "trust", then in the Avar conceptual sphere a peculiar differentiation of representatives into two independent conceptual subfields is revealed:

1) "Iman/Kupr (u)" with cognitive signs of "faith in Allah", "conviction in the truth of His religion (din) and revealed by the Almighty"/"disbelief", "non-recognition of Islam or departure from its norms". Note that the verbal operator of Disbelief in the Islamic discourse of the Avar language is the lexeme kupr(u) [Arabic.] – 1) godlessness, unbelief; blasphemy; 2) infidels, giauras ^{[1, p. 595]}. It should be noted that this token is limited to a purely sacred sphere of use. In the Avar linguoculture, the Bozhungutii lexeme "disbelief; unbelief; blasphemy; distrust" or stable combinations of iman bahun (letters. faith taken away) in the meaning. shameless, shameless; ruthless. Samitsa gyei gYemer gukkulaan, amma gyab Zhak'agian iman bahun tsonigi nuhal gukkun yikiinchio gyei. (M. Sulimanov, TIasa rischaral) "He often deceived her, but he never deceived her as shamelessly as he does today" ^{[26, p. 126]}.

2) "God/Bozhungutii" with cognitive signs "trust in someone, something", "faith, conviction, confidence", "hope, hope", "security"; (avar. borji bugeb magIarda Hiamitsa gIundul taral (ambassador) "on a safe mountain, the donkey lost his ears")/ "unbelief, godlessness", "distrust", "uncertainty, doubt". It is not difficult to notice that "Bozhungutii/Unbelief"in the Avar language consciousness allows the actualization of these signs in the secular sphere, as well as in religious (Islamic) discourse. What cannot be said about God: only in the ordinary-secular discourse.

Dutsa izzul x I orinibe x I ac I u thun, bozhilyalje rivers I to I giabuna. Khalkyal giedinazda hiyanatchiyan abula. (XI. GIaripov, Chiyar yas) "You spat into the well, undermined people's faith. The people call such traitors."

The researchers of the Russian linguoculture have repeatedly attributed the sign "faith as truth" to the conceptual field. "The analysis of the semantic structure of ... lexemes allows us to single out a single nuclear seme: "recognition, reverence for truth", which, in turn, brings the concepts of faith and truth closer together and allows us to conclude that the latter belongs to the near-nuclear zone of the associative-semantic field of the concept of faith" ^{[6, p. 95]}. This conceptual feature is explicated quite widely in religious texts of the Avar language, and is also actualized in the phraseological system of the language: Avar. Kuran bakul Raghii "the truth, the right word, the truth, (letters, a word from the middle of the Quran) ^{[26, p. 164]}.

If in the Russian linguoculture the main semantic features of the concept "Faith/ Unbelief" are recognized: "truth, loyalty, truth", "promise, vow" / "distrust, lack of faith", "doubt" ^[42], then in the Avar linguoculture there are signs: "faith, submission" "conviction in the truth of God"; "hope, hope"; "security"; "conscience, conscientiousness" / "lack of faith, godlessness", "distrust", "uncertainty, doubt".

Let's consider some cognitive features of the concept under study in the interpretative field of the Russian and Avar languages.

Comprehension of the concepts of Faith and Unbelief by the speakers of the studied linguistic cultures can occur ambiguously: this may be the perception of faith as a living being (Rus. faith is born, grows and dies; avar. iman bizhize, bozhil'i g Iese, Basra ghabize "to grow old"), faith acquires the signs and qualities of people (Rus. sincere, simple-minded, weak; avar. cancer IbacIcIadab "sincere", Rakiazul 'e lugine "enter the heart", zag Iipab "painful, weak", iman bergyarav "whose faith has conquered [passions]"); faith is comprehended through the spatial code of culture (Rus. depth of faith, full faith; avar. imanalul gvaril'i, borkhal'i "depth, height of faith"); existence/non-existence of faith (Rus. faith is, lost, disappeared; avar. iman/bozhil'i bugeb/gyechieb "faith/trust having/absent"); faith through a quantitative indicator (Rus. increase, decrease; avar. iman ts IikIkIine, daglize "faith has increased, decreased"); understanding faith through a sign of strength/weakness (Rus. strong, weak, firm; avar. schuliyab "strong [in meaning. healthy], zag Iipab "weak", kuvatab "strong", Kvakiarab "firm". In Avar linguoculture, faith can be represented through the weight code tIadagyab "light [in meaning. lightweight], imanalul Bakil'i "the weight [weight] of faith". Special attention should be paid to the stable language formula, which is widely used in spiritual texts: iman lese (lit.

put faith) 1) "to believe, to accept religion" 2) "to be, to become favorable to someone, to consider someone as your idol" ^{[1, p. 739]}. The phenomenality of this combination is that it nominates a diffuse situation with the components "accept/swear to religion", "show submission to Allah", "create an idol for yourself". Iman lural gIadamal zhideda askIor kkedal gyez abula nizhgi nuzhgogiadal mu'minzabi rugin abun "When they [hypocrites] find themselves next to people who believe, they say we are also from among Muslims"^{[43, p. 19]}. Yaluni gyeb hitIab bukIine begula zhodotsa Kialal iman lural, rakIaz iman lechIel gIadamazdehun "Or this appeal may refer to those who believed only with their tongue, but did not believe with their heart" ^{[43, p. 19]}. Yaluni gyeb iblis bukIana, Allagasul azaliyab Giilmoyaldago, iman lun hadusa zhib kapurlize bugeblun "Or else in the eternal knowledge of Allah iblis (Satan) was one of those who would fall into disbelief after believing" ^{[4, p.95]}. RukIana yagudiyazul K'oti Bikhichielgi, svalat-salam lyav Avaragasde iman lun, Islamalde Rachiaralgi "Were among them who did not violate the agreement with the Jews, having sworn to the Prophet, who came to Islam" ^{[4, p.116]}. Ahir kiyamaseb kyoyaldagi, gyenib bukIineseb joyaldagi iman lural "Those who believe in the Day of Judgment and in everything that will happen then"

Disbelief in comparable languages is comprehended: 1) as a sin (punishment for unbelief) and an enemy (to fight unbelief) in the Russian linguistic culture ^{[42, p. 17]}; 2) kufr, haram, munag in the Avar religious and linguistic consciousness. The linguistic literature defines an invariant interpretation of the sacred concept of Sin: "for a person who lives in God and understands that actions of type A are bad and actions of type B are good, because God has determined that A is bad and B is good, [sin is] the commission of A and the imperfection of B, as a result, a person becomes guilty before God and ceases to live in God" (33, p. 171). According to the Islamic worldview, the greatest sin is apostasy, godlessness, and unbelief. In the Avar language, there are special lexemes nominating a godless person who has left the faith: imangechI "fanatic, apostate" ^{[1, p.521]}; kapurchi "unbeliever, atheist; infidel, impious, filthy, kafir, giaur, gentile (non-Muslim)" ^{[1, p.549]}; inkarchi "man who denies something (e.g. faith). The nominative density of this concept allows us to create a complete picture of its linguistic and cultural specifics in the Avar language: kapurab 1) rel. not professing Islam; 2) the rel. filthy, unclean (from the point of view of Islam) 3) disgusting; (kapurabhi "disgusting smell, stench"); kapurlize "to become, to become a non-Muslim, to renounce Islam; not to recognize Allah and His Messenger Muhammad"; kapurlyi "apostasy (verbal nomination)", kapurlizabize "to compel apostasy", kapurlizabi "nomination from chap. kapurlizabize". These lexemes are widespread in sacred discourse, although desacralization has occurred in the meaning of some lexemes: kapurabhi "disgusting smell"; inkarchi (in the sense of denying guilt, refusing an offer).

Any concept of sin, deviation from the laws of God /Allah contains (explicitly or covertly) the idea of punishment, payment for guilt before the Almighty, therefore, on the periphery of the conceptual field, the corresponding verbal operators are presented: Russian punishment, punishment, retribution; avar. tamihI [giabize], kiisas, gIazab, zhaza.

Unbelief as a conceptual feature includes the component "insincerity of faith (hypocrisy)" in the Avar paremiological picture of the world: Allag rekhsoleb – to I al, hIaramab Botsii kibdai bugoyan – rak1 "On the lips of the name of Allah, and in the heart – the search for forbidden property"; Radal Kjalizegian, Kuran Tsialulev, kjaludasa nahye hIamul rikulev "In the morning he reads the Koran before lunch, steals donkeys/steals in the afternoon"; Vihyize – t1arikatchi, vatize – hiyanatchi "Looks like he observes [the canons of religion], but in fact he is a scoundrel." Let's compare similar things in rus. God is on the tongue, and the girl is on the mind ^[9].

Disbelief (non-religious sphere)it is understood as a sign of lack of trust, reliability in God's hearts (lit. having no faith) 1) unreliable; 2) difficult, heavy.

I am bakul hinl'i Chivayalde, I am Chiago hutIyalde boji Gyechiel kyoyal changi rukIana Salimil. (M. Mukhiamadov, Lyuk'aral kyurabi) "Salim had many hopeless, difficult days when he thought he would not survive" ^{[26, p. 49]}

The paremiological picture of the compared languages captures the cognitive features of the concept of Faith/Unbelief by actualizing a close connection with the closest concepts of "God", "Good Morals", "Sin", "Evil". It should be noted at the same time that in the Avar linguistic culture there are few paroemias with objectification of the concept of "Faith/ Unbelief", it is difficult to find an explanation for this fact, probably there is also the specificity of the Islamic faith, the sacred reserve of the theme of faith, religion and God in Islam.

The miraculous saving power of faith for a person is widely recorded in Russian parodies: Faith gives life. Faith will move a mountain from its place. Faith saves. With faith, you will not disappear anywhere. ^[9]. In the Avar linguoculture, not a single paremia with a similar component has been found. However, the comprehension of conversion and reliance on the Almighty in the most important life situations is objectified in avar. Chiuzhu yachunelul gi chu bosulelul gi, beral gi kanschun, Allagasde bozhil'i gyabe "When getting married, as well as when buying a horse, close your eyes, rely (hope) on Allah" ^[2].

Orthodox Christian and Islamic religious consciousness are similar in understanding the sign "everything in the world is according to the will of God/Allah", which is objectified in the paremiological picture of the national (Russian and Avar) conceptual spheres: rus. God won't want it, and the bubble won't jump up. God will not take out the soul, the soul itself will not come out. ^[9]. Avar. Allagasuh balagyun gyekolebila g1ank1uyal l'im "Even a chicken drinks water by the will of Allah (lit. looking back at Allah)" ^[2].

The social equality of people before God is actualized in Rus. Everyone is equal before God. avar. Khan hola, laggi hola – Kiiyalgo baschalula "The Khan will die, and the slave will die – both are equal (before the Almighty)." Ahirkiyamaseb kyo kinazdego schola "The Day of Judgment will come to everyone." Accordingly, the ruler and his slave are equally responsible for their sins. just like ordinary mortals should not commit sins, and if they did, they should suffer the deserved punishment.

Sincerity of faith, refusal to show off are the most important signs of a Muslim: Avar. Magjil iman bukIunareb, Requiel guroni "Faith is concentrated in the heart, not in the beard" ^[2], true faith is contained deep in the heart, external attributes without huzur are not welcome in Islam.

As we noted earlier, the value component of "Faith/Unbelief" is presented as virtue, grace, mercy of religion and man in it, the scriptures teach believers what is good, what is bad, how not to act, what is condemned by God/Allah, and what is approved. In the semantics of Avar proverbs, lies and slander as vices, blamed by the religion of human qualities, are condemned: Avar. Kalamalda zhanib bischungo nahyeg I anab jo – gyeresi, gyersazda gyorkyobgi ts I akgo hubab jo – matz I gyabi [The most vile in speech is a lie, of lies the most vile is gossip]. Rag I anschinab bitsaravgi – gyershihan, bihanschinab bitsaravgi – mats I ihan [A person who reports everything he heard is a liar, and reporting everything he saw is a gossip]. Cf. with rus. Every untruth is a sin. In the religious picture of a Muslim, false gossip, slander can lead to atonement for the sins of the victim of slander: avar. Gob roc I adgo baleb ahir gyech I eb ts I hell, nil ratz I ts I adgo l'olel hubal bugtanal [Vile slander cleanses us like rain pouring from a clear sky]; XIaramab Botsii-malgi –Zhuzhahialul cIul bugo, zhindiygo gyeb borkize k'o bihun bakIaruleb [Forbidden property – what is firewood for Ada]^{[4, p. 154]}. The spiritual and moral sphere of a person, his relations in society, family, moral and ethical aspects of behavior are regulated, as is known, in Islam: avar. Ch I uzhu injit gyulev chi – Allagyasul tushman, yatim kvarid gyavulev chi – Allagyasul gi khalqalul gi tushman "The one who offends his wife is an enemy of Allah, the one who offends an orphan is an enemy of Allah and humanity." HIaivanalcin ragize tIami Allagias gyuk'arab joila. "Allah forbids forcing even cattle to fight/fight."

A believer is associated by native speakers of both Russian and Avar with a decent, conscientious, honest person. Rus. God loves a righteous man, but the devil loves a sneak. Their faith is good (they talk about the people, i.e. morality).^[9]. To change faith is to change conscience ^[9]; avar. Iman gyech I ev – yakh I gyech I ev ^{[26, p. 126]}. Iman bahun (lit. faith = conscience taken away), shamelessly, ruthlessly.

Avar paremias fix the ethnocomponent of "doing a useless thing" through the interpretation of God-pleasing deeds: Avar. Barkala Gyechieb Kechi – kiri Gyechieb layla "Like a song without gratitude, that dhikr (remembrance of the Almighty), devoid of retribution." Turkidul kiri Gyechieb, Kochiol Hiak Gyechieb "No recompense for spiritual odes, no sin for chanting."

Unbelief as a conceptual sign is actualized through the component "atheist; apostate", rejection of any religion, lack of faith in a person is detrimental to his flesh and soul: rus. Neither a candle to God nor a poker to hell ^[9]; avar. Busurmanlun as gurev, kapurlun khanch gurev "Neither the prayer of a Muslim, nor the cross of a Christian" ^[2]. Involvement in sin, misdeeds and mistakes of a believer, according to the paremiological funds of the compared languages, are forgiven on condition of humble repentance; the idea of the sinfulness of humanity is affirmed: Rus. There is no such person to live a century without sin. Mercy over sin is like water over fire (i.e., it has power); Sin is sin, and guilt is guilt. We are all not without sin. God alone is sinless. There is one God without sin. ^[9]. avar. Munaggo gyecHii yas yalagulago, Chiuzhugo Shchvechiogo, hutIaravil (dosl. "In search of a sinless bride left without a wife"). Consequently, unbelief, godlessness is regarded as the gravest and greatest sin: There is no sin worse than godlessness. Allah and His slaves exist in any country ^{[18, p.29]}. There is no more beautiful clothing for a person than piety [Ibid., p. 30].

Thus, the objectification of the two-core oppositional conceptual field "Faith/Disbelief" in the Russian and Avar linguistic cultures reveals more similarities than differences.

Thus, the power of faith lies not only in the beliefs and individual moral qualities of a person, but also in his thoughts, actions and deeds: The depth of faith is confirmed by deeds ^{[18, p.28]}. The concept under study is associated with such specific moral concepts of the Avar language picture of the world as "Yakh I" and "Namus" (conscience, honor, shame), which often actualize the religious code of culture: Bihinchiyasul Yahi guroni, Zhuzhakhialul Tsietsa Bukhiulareb jo Gyechiebila "The only thing that does not burn in the hellfire is the honor of a man". Zhuzhakhialul Tsyetsagi buhIulareb zhoyila Yahi "Even in the fire of hell, conscience does not burn." It is noteworthy that "conscience not only comes into conflict with human sins, but also finds support in other feelings – in a person's desire for peace with himself, with people and with God" ^{[11, p.125]}.

In Avar linguoculture, the phrase t1abig1at bertsinli "good disposition" integrates the meaning of religious-sacred and ordinary (a pious person => well-behaved). The corresponding state of affairs is represented through stable formulas of benevolence and paremias: iman bugev vuk1aigi l'imer "with true faith will be born (about a newborn)", iman-yahya bugev ros schvaigi "with faith-conscience will send the groom", iman schuliyab kye Bet1ergyan "O Almighty, give me strong faith", etc. ^[25]

The permissibility of using in the Avar language "constructions such as the lexeme iman bugev chi in the meaning of "pious, believing person" and in parallel in the meaning of "honest, decent person", which is also recorded by dictionaries, speaks of folk stereotypes of thinking embodied in the language" ^{[24, p.388]}.

The biblical idea "Everyone will be rewarded according to his deeds", which has a refined semantics in Islam – "Truly, deeds (are evaluated) only according to intentions, and, truly, each person (will get) only what he intended (to gain)" ^[39], can become a cornerstone in the process of reformatting spiritual and moral the intentions of society as a whole and of each religious person individually.