Religious vocabulary in each language includes mythology and formed under the influence of religion, quite extensive is a special vocabulary layer that has a coating. This linguistic phenomenon, that is, religious vocabulary, is an integral part of the period of existence of any society, part of the development of humanity. an important factor, as well as one of the forms of preserving the acquired experience as one of them, naturally attracts the attention of scientists. In addition, religious vocabulary is a monument to the culture of the people from the point of view of its relative stability. In the Middle Ages, Arabic was the language of the Islamic world, and many sources on Islamic law, Arabic linguistics, history, literature, and other disciplines were written in Arabic. This was due to the fact that Arabic was the language of the Quran, the holy book of the Islamic religion, and was therefore considered a religious science. The abundance of terms with specific content in them indicates that the field of terminology in Arabic linguistics was quite progressive during this period.

One of the first attempts to classify religious words into semantic groups was undertaken by N. Ulukov in his dissertation “Exotic Lexicon of Uzbek Religious Texts”. The author distributes lexemes with religious meaning by thematic types (the scientist divides lexical units into anthroponyms, theonyms, toponyms, chrononyms, zoonyms, oikonyms, hydronyms, etc.) and semantic features, reveals 32 reasons for their emergence, and the ways in which they penetrated into the Uzbek language. Studying the penetration of Arabisms into the vocabulary of the Uzbek language.

G.A.Kazakbaeva comes to the conclusion that borrowings from the Arabic language are in many areas of the Uzbek vocabulary: socio-political, scientific and technical, newspaper, fiction, religious, advertising, IT vocabulary, etc. The work is of interest in that the author determines the extent of penetration of Arabisms into the vocabulary of the Uzbek language as a percentage with an error of 2-3 percent. The author comes to the conclusion that Arabisms are used most in the religious sphere and, in contrast to other spheres, are characterized by a special, more pretentious, style of presentation, as well as the preservation of their own meaning in the semantic plan. In Turkic linguistics, vocabulary related to religion was first mentioned in the famous three-volume work "Divani lugat-at turk" by Mahmud Kashgari. The dictionary is a valuable monument of the Turkic language, the first in the history of the Turks to introduce them to the Muslim world, evidence of the triumph of the culture and spirit of the Turks. Thanks to this work, we have an idea of the religious picture of the world of the Turks. It should be noted that the dictionary contains a large number of religious lexemes related to Islam. For example, ͻugan "having power over something". About Allah Almighty they say: ͻugantangru, i.e. "Allah Almighty" ͻakindu "the time after the midday prayer". Mahmud Kashgari often refers to the Koran and hadith to explain the rules and draw semantic parallels. The famous work of Alisher Navoi “Nasoyimu-l-muhabat” is an important source of hagiography in the Turkish language. The book vividly highlights the function and role of religion in Central Asia, the moral perfection of man, the relationship between man and God, the personification of God in the form of kindness. Sh.M.Sultanova in her article “Religious vocabulary. Religious phraseological unit as a component of units” participation in the composition of religious phraseological units classification of the component of religious vocabulary looks like this 1. Names of the creator. 2. Prophets, their titles, creatures with supernatural powers and titles. 3. Symbols denoting the names of the forces of evil. 4. Names of mythological characters. 5. Names of places and events associated with the other world. 6. Religious and confessional terms. 7. Designation in accordance with the beliefs of the people. 8. Vocabulary related to prayer, religious rituals, religious holidays, etc.

M.A. Radzhabova studies onomastic units in phraseological expressions based on the Uzbek language. The scientist divides phraseological units with a toponymic component into 3 large groups and forms small groups within each group. Analyzing theonyms, mythonyms, and hagiopolyonyms in phraseological units, he provides corresponding examples in the Uzbek language for each group. For example, there are phraseological units with the names of holy places, such as "Bir ko‘ngil imorati ming Makka ziyorati" "Building one heart is a thousand pilgrimages to Mecca", "Onangni uch marta Makkaga opichlab olib borsang ham oq sutini oqlolmaysan", "Even if you take your mother to Mecca three times, you will not be able to whiten her." white milk", "Isoni alamini Musodan olibdi" "Jesus took away the pain from Moses". N.K.Komilov worked on consistent scientific interpretations of perfect human morality in Sufism, the mystical philosophy of love, the moral qualities of prophets and dervishes. B. Nazarov studied the features of Islamic hagiography and literary genres of mystical prose, artistic and stylistic features of the place. I. Ostankulov revealed the significance of "Tazkirat ul-Awliya" by Muhammad Siddiq Rushdie in the study of eastern hagiographic sources. R. Tillabaev analyzed the hagiographical works belonging to the idea of  Naqshbandi. Sh. Yusupova studied the linguistic and pragmatic features of religious texts based on the theory of speech acts. She studied the semantic characteristics of terms related to this area, determined the function of religious lexical units and linguistic means.

Sh. Yusupova classified oral and written religious texts related to Islam in the Uzbek language into several groups. The classification is as follows:

1) Sacred religious texts. This group includes the interpretation of the Quran. The peculiarity of sacred religious texts is that they are not created by man. It is believed that they were created by the creator.

2) Hadith. Hadith is a type of text containing the instructions and advice of the Prophet Muhammad (peace and blessings of Allah be upon him), and containing several centuries-old historical features.

3. Religious and scientific works. This group includes books written in such areas as reading and studying the Quran, tajweed, great scholars, muhaddiths and hadith studies, fiqh, which are less often referred to by the general public, mainly for theologians, scientists and specialists. Today, the development of religious studies, the emergence of a desire among most members of society to acquire such knowledge, the need for a deeper understanding of religious issues are the reason for the general population to turn to scientific literature on religion. This demonstrates a unique aspect for religious texts - simultaneously combining scientific and popular. These works include a number of scientific books created during the period of independence, in particular, the works of Sheikh Muhammad Sadiq Muhammad Yusuf.

4. Religious terminological and encyclopedic dictionaries. “Islom ensiklopediyasi”, “Qomus lug‘ati”, the Arabic-Uzbek dictionary “An-Naim ul-kabir”, created by O.Nosirov, M.Yusupov, Yu.Rakhmatullaev, A.Nishonov, and the dictionary “Religious terms and phrases” by M. Umarkhodjaev.

5. A group of religious journalistic articles. This group includes popular publications with religious content (“Hidoyat”, “Mo‘minlar”, magazines, the newspaper “Islom Nuri”), religious TV programs (for example, “Hidoyat sari”), websites with religious information.

6. Religious sermons. Religious sermons are usually read by religious scholars, scientists, imams.

7. Prayer texts. Prayer plays an important role in religious faith, any believer communicates with the Creator through prayer. That is why prayer is intended for everyone. Dua (Pray) texts have oral and written forms and are found in colloquial speech, artistic speech, scientific literature on religion.) Religious vocabulary in Russian studies has been studied and examined in various aspects: various interpretations are given to the term "religious vocabulary", there are disputes about the choice of a classifying name for this phenomenon, the principles of classification, styles, volume and boundaries of this vocabulary. Scientists analyze the religious picture of the world, consider the issue of the influence of language on religion, or, conversely, the influence of religion on the language and consciousness of a person, give different interpretations to the concepts: "language of religion", "liturgical language", "language of faith", "confessional style". There are several terms used, such as religious style, religious style, church language A. Gadomsky in the article "Stylistic approach to the study of religious language", "in the scientific literature there is no clear distinction between these concepts" . In the monograph by K. A. Timofeev, religious vocabulary is understood as "words expressing religious concepts" that "are in systemic relationships with each other, and taken together form what can be called a religious worldview". N. Mechkovskayaning, Yu.Mixaylova, K.Timofeev, P.Yakimov, R.Goryushina, S.Bulavina, I.Matey, G.Sklyarevskaya, M.Petuxova Further, according to the researcher, there was no concept of religious vocabulary in the Russian language before the 18th century; in Old Russian, this concept was conveyed by the lexeme faith. K. A.Timofeev asserts that religious vocabulary includes three groups: (1) words denoting concepts common to all monotheistic religions (God, soul, Creed, righteousness, holiness, sin, prayer, etc.); (2) words denoting concepts common to all major Christian denominations (Holy Trinity, Holy Spirit, Savior, Apostle, Gospel, Church, confession, etc.); (3) words common to individual Christian denominations (names of clergy: priest, pastor, priest, curé, abbot, cardinal; names of services: liturgy, matins, all-night vigil, mass, litany, litany; names of parts of a church: iconostasis, narthex, porch, etc.). In addition, a linguist includes in the religious vocabulary such words as matter, cult, marriage, good, evil, passion, forgive, salvation. In the work of M. E. Petukhova, church vocabulary is combined into three subgroups: (1) "names of church premises, settlements, structures" (temple, church, cathedral, monastery, cloister, altar, cell); (2) "designations of church utensils, vestments, cult attributes" (lectern, icon, iconostasis, intidia, shrine, dovecot, bell, forehead protector, crucifix, cross; anaphora, censer, incense, prosphora; mantle, mitre, phelonion, etc.); (3) "designations of persons in relation to the Christian faith: representatives of clergy, ranks, estates, believers/non-believers, non-believers, monks and laypeople" (priests, archpriest, bishop, metropolitan, patriarch, hieromonk, abbot, archimandrite, Christian, monk, layman, monk, infidel, pagan, monk, etc.). According to S.V. Bulavina, it is worth distinguishing between religious and church vocabulary. She classifies religious vocabulary as "units that name the main Christian concepts, most of which are presented in the Bible - the main source of Christian doctrine." The main difference between religious and church vocabulary is that the former "does not correlate with the material side of the life of the church" .According to A.M.Chetyrina, “church vocabulary is part of religious vocabulary as a broader semantic association”. We find confirmation of this point of view in M.O. Alekseeva, who combines religious vocabulary with church vocabulary and defines it as “industry terminology, representing a single corpus of lexemes of a confessional nature (religionims), linguistic units functioning in a narrowly specialized sphere – church usage and religious practice”.

S.V.Bulavina and M.E.Petukhova believe that the term religious vocabulary is associated with the concept of "religion", and the term sacred vocabulary, according to I. A. Koroleva, is associated with the concept of "faith". According to Smirnova, the seme 'religion' is a component of the semantics of the word faith. See, for example: "Faith, -ы, f. 2. Belief in the existence of God or higher divine powers, religion (in the 1st meaning)" or "Faith, -ы, f. 2. Colloquial Religious teaching, confession; religion. It seems that this fact allows the terms sacred vocabulary and religious vocabulary to be considered correlated. According to A.A. Azarov, religious vocabulary includes, as the researcher believes, lexemes used “in the practice of performing religious rites, in works on the architecture of religious buildings, icon painting, applied art, the history of religion, as well as the names of saints, theologians, famous religious figures, the names of religious holidays, religious paraphernalia, etc.” [Azarov, 2002, p. 89]. S.V. Bulavina relies on the term religious-church vocabulary; in this case, she classifies religious vocabulary as units that name the main Christian concepts, most of which are presented in the main source of Christian doctrine - the Holy Scripture (the Bible), and church vocabulary as units that characterize the material side of the life of the church [Bulavina, 2003, p. 9]. Lexical units related to the religious sphere, according to the classification of S. V. Bulavina, can be divided into four subgroups: (1) "names of the Supreme Being and divine beings" - God, Lord, Christ, Master, Savior, Virgin Mary, angel, saint, lamb, etc.; (2) "names of beings that embody evil" - antichrist, devil, devil, demon, Satan; (3) "names of the realities of the afterlife" - hell, paradise, Gehenna, gates; (4) "names of concepts denoting religious ideas about man" - soul, spirit, sin, faith, fall, blasphemy, resurrection, belief. R.I. Goryushina analyzed religious vocabulary within the framework of 5

groups: 1) names of objects, religious rites and sacraments,

2) names of clergy of the Christian church hierarchy,

3) names of church utensils and church purposes,

4) names of religious holidays - by type of worship,

5) names of books of church content [Goryushina, 2002, pp. 7-11]. E.E. Anisimova in her article “On the typology of religious discourse” discusses the difficulties of typologizing religious discourse, associated with the “absence of a single basis and the lack of development of criteria for its differentiation” In the field of religious discourse, the author distinguishes several zones: central - the nuclear and perinuclear zones, peripheral - the zone of the near and far periphery. The nuclear zone includes sacred and liturgical discourse, the perinuclear zone includes administrative-legal, homelitic, theological, popular-theological discourses, the near periphery zone includes religious-publicistic discourse, and the far periphery zone includes religious-everyday, religious-artistic discourses.  Khafizova Z.R. in her dissertation "Religious vocabulary in the Bashkir language" devotes the second chapter to the semantic, structural-grammatical, word-formation features of religious vocabulary in the Bashkir language. We have divided the religious vocabulary of the Bashkir language into 15 semantic groups, which in turn are divided into subgroups:

1) names of creatures and phenomena associated with the spiritual world;

2) names of people in relation to faith, religious beliefs;

3) names of religious ranks; 4) designations of religious rites and related concepts; 5) georthonyms; 6) names of objects of cult and ritual purposes; 7) names of religious clothing; 8) names of  buildings and structures of cult and ritual purposes and their parts; 9) names of religious texts and teachings; 10) realities of the afterlife; 11) anthroponyms with a religiononym component; 12) names of abstracted concepts with religious meaning; 13) names of religious dogmas, religious organizations and associations; 14) religious lexemes that have lost their original meaning; 15) set expressions with a religiononym component. The third chapter describes in detail the functional field of religious language. Religion is a part of culture, social life and is reflected in the folklore life of the people. The language of folklore and artistic works is not only a multitude of lexical signs, but also interconnected and mutually conditioning elements. In their interconnection, they determine the style of the language of the work, the specificity of the language itself, allow us to trace the dynamics of linguistic phenomena, recreate the worldview of a certain ethnic group.

Religious lexemes present in proverbs and sayings allow us to judge the religious views of the Bashkirs, the customs and superstitions of the people. Being the shortest and at the same time the most capacious linguistic unit, proverbs and sayings reflect the national culture, the worldview of the people. The use of religious terms in humorous, satirical jokes, proverbs and sayings, phraseological units indicates the ambiguous attitude of the people to the Islamic dogma.