Quron kitobi nechanchi yilda yozilgan
So’z qurʼān Qur’onning o’zida turli ma’nolarni nazarda tutgan holda taxminan 70 marta uchraydi. Bu og’zaki ism (maṣdar ) ning Arabcha fe’l qaraʼa ( Qrأ ) “u o’qigan” yoki “u o’qigan” degan ma’noni anglatadi. The Suriyalik ekvivalenti qeryana ( ܩܪܝܢܐ ), bu “oyatlarni o’qish” yoki “dars” ni anglatadi. [32] Ba’zi G’arb olimlari bu so’zni suriyaliklardan olingan deb hisoblasa-da, aksariyat musulmon hokimiyat organlari so’zning kelib chiqishini qaraʼa o’zi. [11] Qanday bo’lmasin, bu Muhammad hayoti davomida arabcha atamaga aylangan edi. [11] So’zning muhim ma’nosi “qiroat qilish” dir, bu Qur’onning dastlabki oyatlarida aks ettirilgan: “Uni to’plash va o’qish biz uchun (qurʼānahu).” [33]
Qur’on – Quran
The Qur’on ( / k ʊ ˈ r ɑː n / , kor- AHN ; [men] Arabcha: Lqrآn , romanlashtirilgan: al-Qurʼon, yoqilgan “qiroat”, Arabcha talaffuz: [alqur’ʔaːn] [ii] ), shuningdek, romanlashtirilgan Qur’on yoki Qur’on, [iii] markaziy hisoblanadi diniy matn ning Islom, ishongan Musulmonlar bo’lish a Vahiy dan Xudo (Alloh ). [11] Bu eng yaxshi asar sifatida keng tan olingan mumtoz arab adabiyoti. [12] [13] [iv] [v] U 114 bobda tashkil etilgan (sura ( Swr ; birlik: Swrة , suraoyatlaridan iborat ()oyat ( اyاt ; birlik: Yةة , oyat)).
Musulmonlar Qur’on Xudo tomonidan og’zaki ravishda nozil qilingan deb hisoblashadi yakuniy payg’ambar, Muhammad, bosh farishta orqali Jabroil (Jibril ), [16] [17] Ramazon oyidan boshlab taxminan 23 yil davomida, [18] Muhammad 40 yoshida; va 632 yilda, vafot etgan yili. [11] [19] [20] Musulmonlar Qur’onni Muhammadning eng muhimsi deb biladilar mo”jiza; uning isboti payg’ambarlik; [21] va ochilgan xabarlardan boshlanadigan bir qator ilohiy xabarlarning avj nuqtasi Odam shu jumladan Tavroh (Tavrot ), the Zabur (“Zabur “) va Injil (“Xushxabar”). So’z Qur’on matnning o’zida taxminan 70 marta uchraydi va boshqa ismlar va so’zlar Qur’onga ishora qiladi. [22]
Qur’on musulmonlar tomonidan shunchaki ilohiy ilhom bilan emas, balki so’zma-so’z ilhom bilan yozilgan deb o’ylashadi Xudoning kalomi. [23] Muhammad buni qanday yozishni bilmaganidek yozmadi. An’anaga ko’ra, Muhammad bir necha sheriklar oyatlarni yozib, ulamolar sifatida xizmat qilgan. [24] Payg’ambar vafotidan ko’p vaqt o’tmay, Qur’onni ba’zi qismlarini yozib olgan yoki yodlab olgan sahobalar tomonidan tuzilgan. [25] Xalifa Usmon standart versiyasini o’rnatdi, endi Usmon kodeksi, bu odatda bugungi kunda ma’lum bo’lgan Qur’on arxetipi hisoblanadi. Bor, ammo, variantli o’qishlar, ma’no jihatdan asosan kichik farqlar bilan. [24]
Qur’onda taxmin qilinadi asosiy rivoyatlar bilan tanishish da aytib o’tilgan Injil va apokrifik yozuvlar. U ba’zilarini sarhisob qiladi, boshqalari ustida uzoq to’xtaydi va ba’zi hollarda voqealarning muqobil bayonlari va talqinlarini taqdim etadi. [26] [27] Qur’on o’zini insoniyat uchun hidoyat kitobi deb ta’riflaydi ( 2:185 ). Ba’zan u erda aniq tarixiy voqealar haqida batafsil ma’lumotlar keltirilgan va u ko’pincha voqealarning hikoya ketma-ketligi ustidan axloqiy ahamiyatini ta’kidlaydi. [28] Qur’onni sirli ba’zi rivoyatlar uchun tushuntirishlar va hukmlar uchun asos bo’lgan hukmlar bilan to’ldirish. shariat (Islom qonuni) Islomning aksariyat mazhablarida, [29] [vi] bor hadislar – og’zaki va yozma an’analarda Muhammadning so’zlari va harakatlari tasvirlangan. [vii] [29] Namoz paytida faqat Qur’on tilovat qilinadi Arabcha. [30]
Qur’onni to’liq yod olgan kishiga a deyiladi hofiz (“yodlovchi”). An ayah (Qur’on oyati) ba’zan o’ziga xos bir turi bilan o’qiladi ko’chirish ushbu maqsad uchun ajratilgan, chaqirilgan tajvid. Oyi davomida Ramazon, Musulmonlar odatda butun Qur’on tilovatini yakunlaydilar tarovih ibodatlar. Qur’on oyatining ma’nosini ekstrapolyatsiya qilish uchun ko’pchilik musulmonlar ishonadilar sharh yoki sharh (tafsir ). [31]
Mundarija
- 1 Etimologiya va ma’no
- 2 Tarix
- 2.1 Payg’ambarlik davri
- 2.2 Jamlama
- 3.1 Muvofiqlik
- 3.2 Ibodatda
- 3.3 Islom san’atida
- 5.1 Tavhid
- 5.2 Esxatologiya
- 5.3 Payg’ambarlar
- 5.4 Etik-diniy tushunchalar
- 5.5 Ilmlarni rag’batlantirish
- 7.1 Ezoterik talqin
- 7.1.1 So’fiy tafsirlari tarixi
- 9.1 Qiroat qilish qoidalari
- 9.2 Variant o’qishlari
- 10.1 Yozish
- 10.2 Bosib chiqarish
- 12.1 Injil
- 12.2 Arab yozuvlari
- 15.1 Iqtiboslar
- 15.2 Bibliografiya
- 16.1 Kirish matnlari
- 16.2 An’anaviy Qur’on tafsirlari (tafsir)
- 16.3 Topikal tadqiqotlar
- 16.4 Adabiy tanqid
- 16.5 Entsiklopediyalar
- 16.6 Akademik jurnallar
- 17.1 Qur’on brauzerlari va tarjimasi
- 17.2 So’zma-so’z tahlil qilish
- 17.3 Qo’lyozmalar
- 17.4 Boshqa manbalar
Etimologiya va ma’no
So’z qurʼān Qur’onning o’zida turli ma’nolarni nazarda tutgan holda taxminan 70 marta uchraydi. Bu og’zaki ism (maṣdar ) ning Arabcha fe’l qaraʼa ( Qrأ ) “u o’qigan” yoki “u o’qigan” degan ma’noni anglatadi. The Suriyalik ekvivalenti qeryana ( ܩܪܝܢܐ ), bu “oyatlarni o’qish” yoki “dars” ni anglatadi. [32] Ba’zi G’arb olimlari bu so’zni suriyaliklardan olingan deb hisoblasa-da, aksariyat musulmon hokimiyat organlari so’zning kelib chiqishini qaraʼa o’zi. [11] Qanday bo’lmasin, bu Muhammad hayoti davomida arabcha atamaga aylangan edi. [11] So’zning muhim ma’nosi “qiroat qilish” dir, bu Qur’onning dastlabki oyatlarida aks ettirilgan: “Uni to’plash va o’qish biz uchun (qurʼānahu).” [33]
Boshqa oyatlarda bu so’z “Muhammad tomonidan o’qilgan alohida parcha” ga tegishli. Uning liturgik kontekst bir nechta parchalarda ko’rinadi, masalan: “Shunday qilib qachon al-qurʼon o’qiladi, uni tinglang va sukut saqlang. “ [34] Kabi boshqa oyatlar bilan eslatib o’tilganda, bu so’z kodlangan oyatning ma’nosini anglatishi mumkin Tavrot va Xushxabar. [35]
Bu atama ham chambarchas bog’liq sinonimlar Qur’onda ishlatilgan. Har bir sinonim o’ziga xos ma’noga ega, ammo uning ishlatilishi ma’no bilan yaqinlashishi mumkin qurʼān muayyan kontekstda. Bunday atamalarga quyidagilar kiradi kitab (‘kitob’), oyat (‘belgisi’) va sura (‘oyat’); oxirgi ikki atama vahiy birliklarini ham bildiradi. Kontekstlarning aksariyat qismida, odatda aniq artikl (al-), so’z “deb nomlanadi way (“vahiy”), “nozil qilingan” (tanzīl ) vaqt oralig’ida. [36] [37] Boshqa tegishli so’zlarga quyidagilar kiradi: zikr (‘zikr’), Qur’onga eslatma va ogohlantirish ma’nosida murojaat qilish uchun ishlatiladi; va mikmah (‘donolik’), ba’zida vahiy yoki uning bir qismiga ishora qiladi. [11] [viii]
Qur’on o’zini “aql-idrok” deb ta’riflaydi (al-furqon), “ona kitobi” (umm al-kitob), “qo’llanma” (huda), “donolik” (hikma), “eslash” (zikr) va “vahiy” (tanzīl; narsaning yuqoriroq joydan pastgacha tushishini bildiruvchi narsa yuborilgan). [38] Boshqa atama al-kitob (‘Kitob’), garchi u arab tilida Tavrot va Injil kabi boshqa oyatlar uchun ham ishlatilgan bo’lsa. Atama mus’haf (‘yozma ish’) ko’pincha ma’lum Qur’on qo’lyozmalariga murojaat qilish uchun ishlatiladi, shuningdek Qur’onda ilgari nozil qilingan kitoblarni aniqlash uchun ishlatiladi. [11]
Tarix
Asosiy maqola: Qur’on tarixi
Payg’ambarlik davri
Ushbu bo’lim uchun qo’shimcha iqtiboslar kerak tekshirish. Iltimos yordam bering ushbu maqolani yaxshilang tomonidan ishonchli manbalarga iqtiboslarni qo’shish. Resurs manbasi bo’lmagan material shubha ostiga olinishi va olib tashlanishi mumkin.
Manbalarni toping: “Qur’on” – Yangiliklar · gazetalar · kitoblar · olim · JSTOR ( 2019 yil may ) (Ushbu shablon xabarini qanday va qachon olib tashlashni bilib oling)Hira g’ori, Muhammadning birinchi vahiysi joylashgan joy.
Islom an’analari bunga bog’liq Muhammad qabul qildi uning birinchi vahiysi ichida Xira g’ori uning tog’larga yakkalangan chekinishlaridan biri paytida. Keyinchalik, u 23 yil davomida vahiylarni oldi. Ga binoan hadis va Muhammaddan keyin musulmonlar tarixi Madinaga ko’chib kelgan va mustaqil musulmonlar jamoasini shakllantirdi, u o’zining ko’plariga buyruq berdi sheriklar Qur’on o’qish va har kuni nozil qilingan qonunlarni o’rganish va o’rgatish. Ba’zi birlari bilan bog’liq Quraysh asirga olinganlarni Badr jangi Ba’zi musulmonlarga o’sha davrning oddiy yozuvlarini o’rgatishganidan so’ng, o’zlarining ozodliklariga qaytishdi. Shunday qilib bir guruh musulmonlar asta-sekin savodli bo’lishdi. Dastlab aytilganidek, Qur’on lavhalarda, suyaklarda va xurmo novdalarining keng, tekis uchlarida yozilgan. Suralarning aksariyati dastlabki musulmonlar orasida qo’llanilgan, chunki ular ikkala so’zda ham aytilgan Sunniy va Shia manbalari, Muhammadning Qur’ondan Islomga da’vat qilish, namoz o’qish va qiroat uslubi sifatida foydalanishi bilan bog’liq. Ammo 632 yilda Muhammad vafot etganida Qur’on kitob shaklida bo’lmagan. [39] [40] [41] Muhammadning o’zi vahiyni yozmaganligi haqida olimlar o’rtasida kelishuv mavjud. [42]
Sahih al-Buxoriy Muhammad vahiylarni quyidagicha ta’riflab beradi: “Ba’zan u qo’ng’iroq chalinishi kabi (oshkor qilinadi)” va Oysha “Men juda sovuq kunda payg’ambarga ilohiy ilhom berilganini ko’rdim va peshonasidan ter tushayotganini payqadim (ilhom tugagani kabi)”. [ix] Muhammadning birinchi vahiysi, Qur’onga ko’ra, vahiy bilan birga kelgan. Vahiy agenti “qudratli qudratli”, [44] u “eng yuqori ufqda bo’lganida ko’rish uchun ravshanlashdi. Keyin u yaqinlashdi va (uzoqroq) ikki kamon uzunligiga yoki undan ham yaqinroqqa tushdi”. [40] [45] Islomshunos olim Uelchning ta’kidlashicha Islom entsiklopediyasi u ushbu daqiqalarda Muhammadning holatini grafik tavsiflari haqiqiy deb baholanishi mumkinligiga ishonadi, chunki u ushbu vahiylardan keyin qattiq bezovtalangan. Welchning so’zlariga ko’ra, bu tutilishlar atrofdagilar tomonidan Muhammadning ilhomlari g’ayritabiiy kelib chiqishi uchun ishonchli dalil sifatida ko’rilgan bo’lar edi. Biroq, Muhammadning tanqidchilari uni jinni bo’lganlikda aybladilar, a folbin yoki a sehrgar chunki uning tajribasi taniqli bunday raqamlar da’vo qilganlarga o’xshash edi qadimiy Arabiston. Welch qo’shimcha ravishda ushbu tajribalar Muhammadning payg’ambarlik da’vosidan oldin yoki keyin sodir bo’lganligi noaniq bo’lib qolmoqda. [46]
Qismi Al-Alaq – 96-chi sura Qur’on – Muhammad tomonidan qabul qilingan birinchi vahiy.
Qur’onda Muhammad “deb ta’riflanganummi,” [47] an’anaviy ravishda “savodsiz” deb talqin etiladi, ammo ma’nosi ancha murakkab. Kabi O’rta asr sharhlovchilari Al-Tabariy atamaning ikkita ma’noni keltirib chiqarganligini ta’kidladi: birinchidan, umuman o’qish yoki yozish imkoniyati yo’qligi; ikkinchidan, avvalgi kitoblar yoki muqaddas kitoblarning tajribasizligi yoki bexabarligi (lekin ular birinchi ma’noga ustunlik berishgan). Muhammadning savodsizligi uning payg’ambarligi chinakamligining belgisi sifatida qabul qilingan. Masalan, ko’ra Faxriddin ar-Roziy, agar Muhammad yozishni va o’qishni yaxshi bilganida, ehtimol u ajdodlar kitoblarini o’rganganlikda gumon qilingan bo’lar edi. Kabi ba’zi olimlar Vatt ning ikkinchi ma’nosini afzal ko’rish ummi– ular avvalgi muqaddas matnlar bilan tanish emasligingizni ko’rsatish uchun buni qabul qilishadi. [40] [48]
Qur’onning so’nggi oyati Islomiy oyning 18-kunida nozil qilingan Zul al-Hijja hijriy 10 yilda, taxminan 632 yil fevral yoki mart oylariga to’g’ri keladigan sana. oyat keyin nozil qilingan Payg’ambar alayhissalom G’adir Xummda xutba o’qishni tugatdilar.
Jamlama
Shuningdek qarang: Sanaa qo’lyozmasi va Birmingem Qur’on qo’lyozmasi
632 yilda Muhammad vafot etganidan so’ng, Qur’onni yoddan biladigan bir qator sheriklari o’ldirilgan Yamama jangi tomonidan Musaylimah. Birinchi xalifa, Abu Bakr (vafoti 634), keyinchalik kitobni saqlab qolish uchun uni bir jildga to’plashga qaror qildi. Zayd ibn Sobit (655-yilda vafot etgan), u “Allohning Rasuliga ilohiy ilhom yozganligi sababli” Qur’onni yig’adigan kishi edi. Shunday qilib, bir guruh ulamolar, eng muhimi Zayd oyatlarni yig’ib, to’liq kitobning qo’lyozma qo’lyozmasini tayyorladilar. Zaydga ko’ra qo’lyozma Abu Bakr vafotigacha saqlanib qolgan. Zaydning topshiriqqa munosabati va Qur’on materialini pergamentlardan, xurmo barglari poyalaridan, ingichka toshlardan yig’ishdagi qiyinchiliklar (birgalikda ma’lum) suhuf) [49] va buni yoddan bilgan odamlardan oldingi rivoyatlarda qayd etilgan. Abu Bakrdan keyin, 644 yilda, Xafsa binti Umar Uchinchi xalifa Usmon ibn Affon taxminan 650 yilda Hafsa binti Umardan standart nusxasini talab qilguniga qadar, Muhammadning bevasiga qo’lyozma ishonib topshirilgan. [50]
Taxminan 650 yilda uchinchi xalifa Usmon ibn Affon (656-yilda vafot etgan) Qur’onning talaffuzida ozgina farqlarni ko’rishni boshladi, chunki Islom islom dinidan tashqariga chiqdi Arabiston yarim oroli ichiga Fors, Levant va Shimoliy Afrika. Matnning muqaddasligini saqlab qolish uchun u Zayd boshchiligidagi qo’mitaga Abu Bakr nusxasidan foydalanishni va Qur’onning standart nusxasini tayyorlashni buyurdi. [39] [51] Shunday qilib, Muhammad vafot etganidan keyin 20 yil ichida Qur’on yozma shaklda topshirildi. Ushbu matn nusxalari olingan va butun musulmon dunyosining shahar markazlarida e’lon qilingan modelga aylandi va boshqa versiyalari yo’q qilingan deb hisoblanmoqda. [39] [52] [53] [54] Qur’on matnining hozirgi shakli musulmon ulamolari tomonidan Abu Bakr tomonidan tuzilgan asl nusxa sifatida qabul qilingan. [40] [41] [x]
Qur’on – in Mashhad, Eron – deb yozilgan Ali
Ga binoan Shia, Ali ibn Abu Tolib (vafoti 661) Muhammad o’lganidan ko’p o’tmay Qur’onning to’liq nusxasini tuzgan. Ushbu matnning tartibi keyinchalik Usmon davrida to’planganidan farqli o’laroq, ushbu versiya xronologik tartibda to’plangan. Shunga qaramay, u standartlashtirilgan Qur’onga hech qanday e’tiroz bildirmadi va Qur’onni muomalada qabul qildi. Qur’onning boshqa shaxsiy nusxalari ham mavjud bo’lishi mumkin Ibn Mas’ud va Ubay ibn Ka’b bugungi kunda ularning hech biri mavjud emas. [11] [39] [56]
Qur’on, ehtimol Muhammadning hayoti davomida tarqoq yozma shaklda bo’lgan. Bir necha manbalarda ta’kidlanishicha, Muhammad hayoti davomida ko’plab sheriklari oyatlarni yodlab olganlar. Dastlabki sharhlar va islomiy tarixiy manbalar Qur’onning dastlabki rivojlanishini yuqorida aytib o’tilgan tushunchani qo’llab-quvvatlaydi. [25] Qur’on hozirgi shaklda, odatda akademik olimlar tomonidan Muhammad aytgan so’zlarni yozib olishlari kerak, chunki variantlarni izlash katta ahamiyatga ega bo’lgan farqlarni keltirib chiqarmagan. [57] [ sahifa kerak ] Chikago universiteti professor Fred Donner quyidagilarni ta’kidlaydi: [58]
[T] bu erda Qur’onning bir xil kelishikli matnini tuzishga juda erta urinish bo’lgan, ehtimol, ilgari uzatishda bir-biriga o’xshash matnlarning xilma-xilligi va xilma-xilligi.… Ushbu standartlashtirilgan kanonik matn yaratilgandan so’ng, avvalgi nufuzli matnlar bostirildi. va mavjud bo’lgan barcha qo’lyozmalar, ularning xilma-xilligiga qaramay, ushbu standart kelishik matni yaratilganidan keyin paydo bo’lganga o’xshaydi.
Garchi Qur’on matnining aksariyat variantlari o’qishni to’xtatgan bo’lsa ham, ba’zilari hali ham mavjud. [59] [60] Yo’q tanqidiy matn Qur’on matnini ilmiy jihatdan qayta tiklashga asoslangan bo’lishi mumkin. [xi] Tarixda Qur’on mazmuni bo’yicha tortishuvlar kamdan-kam hollarda muammo bo’lib kelgan, garchi bu borada munozaralar davom etmoqda. [62] [xii]
1972 yilda, shahridagi masjidda Sano, Yaman, qo’lyozmalar topildi, keyinchalik ular o’sha paytda mavjud bo’lgan ma’lum bo’lgan eng qadimiy Qur’on matni ekanligi isbotlandi. The San’adagi qo’lyozmalar o’z ichiga oladi palimpsestlar, qo’lyozma sahifasi, undan pergamentni qayta ishlatish uchun matni yuvilib tashlangan – bu yozuv materialining kamligi sababli qadimgi davrlarda keng tarqalgan edi. Biroq, zaif yuvilgan asosiy matn (scriptio past) hanuzgacha ko’rinmaydi va “Usmoniygacha bo’lgan” Qur’on mazmuni ekanligiga ishonishadi, matn esa ustiga yozilgan (skriptio ustun) Usmoniylar davriga tegishli deb ishoniladi. [63] Foydalanish bo’yicha tadqiqotlar radiokarbonli uchrashuv pergamentlarning milodiy 671 yilgacha bo’lgan davrga oidligini 99 foiz ehtimol bilan ko’rsatib turibdi. [64] [65] Nemis olimi Gerd R. Puin ko’p yillar davomida ushbu Qur’on parchalarini o’rganmoqda. Uning tadqiqot guruhi qo’lyozmalarning 35000 mikrofilm fotosuratlarini yaratdi, ular u 8-asrning boshlarida yozilgan. Pyuin o’z asarini to’liq nashr etmagan, ammo noan’anaviy oyat tartiblari, kichik matn o’zgarishlari va noyob imlo uslublarini qayd etgan. Shuningdek, u ba’zi pergamentlarning shunday bo’lishini taklif qildi palimpsestlar qayta ishlatilgan. Puinning fikriga ko’ra, bu o’zgaruvchan matnni qat’iyan farqli o’laroq anglatadi. [66]
Birmingem Qur’on qo’lyozmasi, dunyodagi eng keksa odamlar qatoriga kiritilgan
2015 yilda, juda erta Qur’on parchalari, 1370 yil avvalgi tarixga ega, kutubxonasida topilgan Birmingem universiteti, Angliya. Oksford universiteti radiokarbonli tezlatgich bo’limi tomonidan o’tkazilgan sinovlarga ko’ra, “95 foizdan yuqori ehtimollik bilan, pergament 568 dan 645 gacha bo’lgan”. Qo’lyozma yozilgan Hijozi yozuvi, arab yozuvining dastlabki shakli. [67] Ehtimol, bu Qur’onning eng qadimgi namunasidir, ammo sinovlar turli xil sanalarni belgilashga imkon berganligi sababli, mavjud versiyalarning qaysi biri eng qadimgi ekanligini aniq aytish mumkin emas. [67] Saudiya olimi Saud al-Sarhon parchalarning yoshiga shubha bildirdi, chunki ular keyinchalik paydo bo’lgan deb hisoblanadigan nuqta va bob ajratgichlarini o’z ichiga oladi. [68] Ammo Jozef E. B. Lumbard ning Brandeis universiteti da yozgan Huffington Post Birmingem olimlari tomonidan taklif qilingan sanalarni qo’llab-quvvatlash uchun. Lumbardning ta’kidlashicha, Qur’on matnining kashf etilishi radiokarbon bilan tasdiqlanishi mumkin, bu islom davrining dastlabki o’n yilligida yozilgan va shu bilan an’anaviy ravishda qabul qilingan matnga asosan matn taqdim etgan holda, ko’plab G’arbning shubha bilan qaraydigan ilmiy kelishuvi kuchayib bormoqda. Qur’on kelib chiqishi haqidagi “revizionist” nazariyalar bugungi kunda empirik topilmalar nuqtai nazaridan inkor etib bo’lmayapti, boshqa tomondan, klassik islom an’analarida Qur’on kelib chiqishi to’g’risidagi o’zaro hisobotlar doimiy ravishda olib borilayotgan ilmiy kashfiyotlar asosida yaxshi namoyon bo’lmoqda. [69]
Islomdagi ahamiyati
Tegishli mavzular
Musulmonlar Qur’oni karimni Xudoning insoniyatga so’nggi vahiysi, deb ilohiy hidoyat ishi deb hisoblashadi Muhammad orqali farishta Jabroil. [19] [70]
Taqvodor musulmonlar “muqaddaslarning muqaddasligi” sifatida hurmat qilishgan, [71] uning ovozi ba’zilarni “ko’z yoshlari va xursandchilik” ga olib keladi, [72] bu imonning jismoniy ramzi bo’lib, matn ko’pincha tug’ilish, o’lim va nikohda joziba sifatida ishlatiladi. [73] Binobarin,
U hech qachon boshqa kitoblar ostida yotmasligi kerak, lekin har doim ularning ustiga, baland ovozda o’qiyotganda hech qachon ichmaslik va chekmaslik kerak va uni jimgina tinglash kerak. Bu kasallik va falokatlarga qarshi talisman. [71] [74]
An’anaga ko’ra Qur’on oyatlarining 6200 dan oshig’ini yod olayotgan bolalarga katta ahamiyat berildi, ular muvaffaqiyat qozonganlar ushbu unvonga sazovor bo’lishdi. Hofiz. “Millionlab va millionlab” musulmonlar “o’zlarining harakatlarini tushuntirish va ularning intilishlarini oqlash uchun har kuni Qur’onga murojaat qilishadi”. [xiii] va so’nggi yillarda ko’pchilik uni ilmiy bilimlarning manbai deb bilishadi. [76] [77]
Vahiy Islom va Qur’on kontekstida Xudoning shaxsga murojaat qilishini, qabul qiluvchilarning ko’p soniga xabar etkazishini anglatadi. Xudoning xabarchisining qalbiga ilohiy xabar kelishi jarayoni tanzil (pastga tushirish) yoki nuzūl (pastga tushmoq). Qur’onda aytilganidek: “Biz uni (Xudo) haqiqat bilan nozil qildik va u haqiqat bilan tushdi”. [78]
Qur’on o’z matnida ilohiy ravishda tayinlanganligini tez-tez ta’kidlaydi. Qur’onning ba’zi oyatlari, arab tilini bilmaydiganlar ham Qur’on ularga tilovat qilinsa, uni tushunishadi degan ma’noni anglatadi. [79] Qur’on, Xudoning nutqi tushirilishidan oldin ham yozib olingan yozilgan “saqlanib qolgan lavha” matniga ishora qiladi. [80] [81]
Musulmonlar Qur’onning hozirgi so’zlari Muhammadga nozil qilingan so’zlarga va ularning Qur’on talqinlariga ko’ra mos kelishiga ishonadilar 15:9 , u buzilishdan saqlanadi (“Darhaqiqat, biz Qur’onni nozil qildik va biz uning valiysi bo’lamiz.”). [82] Musulmonlar Qur’onni ko’rsatma, Muhammadning payg’ambarligi va din haqiqati belgisi deb bilishadi.
The Shīa Qur’onga ishonadi tomonidan to’plangan emas, balki Muhammad hayoti davomida to’plangan va tuzilgan Usmon ibn Affon. Shialar matnni talqin qilishda boshqa farqlar mavjud. [83] Musulmonlar Qur’onni Xudo tomonidan yaratilganmi yoki abadiy va “yaratilmagan” ekanligi to’g’risida bir fikrga kelmaydilar. Sunniylar (musulmonlarning qariyb 85-90 foizini tashkil qiladi) Qur’on yaratilmagan, deb ta’kidlaydilar – bu ular orasida asrlar davomida kurash olib borilmagan ta’limotdir. Shia O’n ikki va Zaydi, va Xarijitlar – iymon keltiringlar, Qur’on yaratilgan. [84] So’fiy faylasuflar savolni sun’iy yoki noto’g’ri tuzilgan deb hisoblashadi. [85] [ tekshirish uchun kotirovka kerak ]
Muvofiqlik
Asosiy maqola: I’jaz
Qur’onning beqiyosligi (yoki “I’jaz“) bu biron bir inson nutqi Qur’onni mazmuni va shakli bilan tenglasha olmasligiga ishonishdir. Qur’on musulmonlar tomonidan mislsiz mo”jiza sifatida qaraladi. Qiyomat kuni – va shu bilan markaziy dalil berilgan Muhammad uning payg’ambarlik maqomini tasdiqlashda. Beqiyoslik tushunchasi Qur’ondan kelib chiqqan bo’lib, u erda besh xil oyatda muxoliflar bor Qur’onga o’xshash narsalarni ishlab chiqarishni talab qildi: “Agar erkaklar va jinlar Qur’onga o’xshash narsalarni ishlab chiqarish uchun birlashdilar, agar ular bir-birlarini qo’llab-quvvatlasalar ham, hech qachon bunday qilolmaydilar. ” [86] IX asrdan Qur’onni o’rgangan va uning uslubi va mazmunini o’rgangan ko’plab asarlar paydo bo’ldi. O’rta asr musulmon olimlari, shu jumladan al-Jurjoniy (vafot 1078) va al-Baqillani (vafoti 1013) bu borada risolalar yozgan, uning turli jihatlarini muhokama qilgan va Qur’onni o’rganish uchun lingvistik yondashuvlardan foydalangan. Boshqalar Qur’on ezgu g’oyalarni o’z ichiga olgan, ichki ma’nolarga ega, asrlar davomida yangiligini saqlab kelgan va individual darajada va tarixda katta o’zgarishlarga olib kelgan deb ta’kidlaydilar. Ba’zi olimlarning ta’kidlashicha, Qur’onda zamonaviy ilm-fanga mos keladigan ilmiy ma’lumotlar mavjud. Qur’onning mo”jizaviyligi haqidagi ta’limotni Muhammadning savodsizligi yana bir bor ta’kidlaydi, chunki o’qimagan payg’ambar Qur’onni tuzganlikda gumon qilinmasligi mumkin edi. [56] [87]
Ibodatda
Shuningdek qarang: Saloh
Namozxonlarda turib namozxonlar Qur’onning birinchi bobini o’qiydilar, al-Fotiha, keyin boshqa har qanday bo’lim.
The birinchi sura Qur’on kunlik namozlarda va boshqa hollarda takrorlanadi. Etti oyatdan iborat bu sura Qur’onning eng ko’p o’qiladigan surasi: [11]
- Allohning nomi bilan juda rahmli va o’ta rahmlidir.
- Olamlarning Robbi Allohga hamdlar bo’lsin.
- Mehribon, ayniqsa rahmdil,
- Qabul kunining hukmdori.
- Biz Senga sajda qilamiz va Sendan yordam so’raymiz
- Bizni to’g’ri yo’lga boshla-
- Sen g’azablantirganlar yoki adashganlar uchun emas, balki sen ularga ne’mat ato etganlarning yo’li.
Kundalik ibodatlarda Qur’onning boshqa kerakli qismlari o’qiladi.
Qur’onning yozma matnini hurmat qilish ko’plab musulmonlar tomonidan diniy e’tiqodning muhim qismidir va Qur’onga hurmat bilan munosabatda bo’lishadi. An’anaga va Qur’onning so’zma-so’z talqiniga asoslangan 56:79 (“poklardan boshqa hech kim tegmaydi”), ba’zi musulmonlar Qur’on nusxasiga qo’l tekkizishdan oldin suv bilan yuvinish kerak (vujud yoki g’usl), deb hisoblashadi, garchi bu nuqtai nazar keng tarqalgan emas. [11] Eskirgan Qur’on nusxalari matoga o’ralgan va abadiy joyda xavfsiz joyda saqlanadi, masjidda yoki musulmonlar qabristonida ko’miladi yoki kuydiriladi va kullar ko’miladi yoki suv ustiga sochiladi. [88]
Islomda aksariyat intellektual fanlar, shu jumladan islom dinshunosligi, falsafa, tasavvuf va huquqshunoslik, Qur’on bilan shug’ullangan yoki uning ta’limotida asos bo’lgan. [11] Musulmonlar Qur’onni voizlik qilish yoki o’qish ilohiy mukofotlar bilan har xil nomlanadi, deb hisoblashadi ajr, savob, yoki hasanat. [89]
Islom san’atida
Qur’on ham ilhomlantirdi Islom san’ati Qur’on san’ati deb nomlangan xattotlik va yoritish. [11] Qur’on hech qachon majoziy tasvirlar bilan bezatilmagan, ammo ko’plab Qur’onlar sahifaning chetlarida yoki satrlar orasidagi yoki suralarning boshida bezak naqshlari bilan juda yaxshi bezatilgan. Islom oyatlari ko’plab boshqa ommaviy axborot vositalarida, binolarda va kabi har xil o’lchamdagi narsalarda paydo bo’ladi masjid lampalari, metall bilan ishlash, sopol idishlar va xattotlik uchun bitta sahifa muraqqas yoki albomlar.
Qur’on yozuvlari, Bara Gumbad masjidi, Dehli, Hindiston.
Odatda masjid chirog’i, ning emallangan shisha, bilan Oyat an-Nur yoki “Nur oyati” (24:35).
Qur’on oyatlari, Shohizinda maqbarasi, Samarqand, O’zbekiston.
Qur’on sahifalarini bezatish san’ati, Usmonli davri.Oltin rangda yozilgan va jigarrang siyoh bilan tasvirlangan ushbu Qur’on barglari gorizontal shaklga ega. Bunga hayratlanarli darajada mos keladi mumtoz kufiy xattotligi erta davrda keng tarqalgan bo’lib qoldi Abbosiylar xalifalari.
Qur’on qo’lyozmasi Bruklin muzeyi
Matn va tartib
Asosiy maqolalar: Sura va Yah
Qur’onning birinchi surasi, Al-Fotiha etti misradan iborat.Qur’on turli uzunlikdagi 114 bobdan iborat bo’lib, ularning har biri a nomi bilan tanilgan sura. Boblar quyidagicha tasniflanadi Makka yoki Medina, oyatlar oldin yoki keyin nozil qilinganligiga qarab migratsiya Muhammadning Madina shahriga. Ammo Medinan deb tasniflangan bir surada u erda Makka oyatlari bo’lishi mumkin va aksincha. Sura unvonlari matnda muhokama qilingan ism yoki sifatdan yoki suraning birinchi harflaridan yoki so’zlaridan olingan. Bo’limlar xronologik tartibda joylashtirilmagan, aksincha boblar hajmi kichraytirilgan tartibda joylashtirilgan ko’rinadi. Ba’zi olimlarning ta’kidlashicha, suralar ma’lum bir naqsh asosida joylashtirilgan. [90] To’qqizinchi tashqari har bir sura, bilan boshlanadi Bismilloh ( Bsm الllh الlrحmn الlrحym ), “Xudo nomi bilan” degan ma’noni anglatuvchi arabcha ibora. Biroq, ularning hali ham 114 ta hodisasi mavjud Bismilloh tarkibida bo’lganligi sababli Qur’onda Qur’on 27:30 ning ochilishi sifatida Sulaymon ga xat Sheba malikasi. [91]
At-qalay (anjir), Qur’onning 95-surasi.
Har bir sura ma’lum bo’lgan bir necha oyatdan iborat oyat, dastlab Xudo tomonidan yuborilgan “belgi” yoki “dalil” degan ma’noni anglatadi. Suralar suralardan farqli o’laroq, oyatlarning soni farq qiladi. Shaxsiy oyat bir nechta harf yoki bir nechta satr bo’lishi mumkin. Eng mashhur oyatlarning umumiy soni Hafs Qur’on 6236 ga teng; [xiv] ammo, agar raqam o’zgaradi bismillahlar alohida hisoblanadi.
Bo’limlarga bo’linishdan tashqari va unga bog’liq bo’lmagan holda, Qur’onni o’qishda qulaylik uchun taxminan teng uzunlikdagi qismlarga bo’lishning turli usullari mavjud. 30 juz ‘ (ko‘plik) ajzāʼ) bir oy ichida butun Qur’onni o’qish uchun ishlatilishi mumkin. Ushbu qismlarning ba’zilari ismlar bilan ma’lum – bu so’zlarning birinchi bir nechta so’zlari juzʼ boshlanadi. A juz ‘ ba’zan yana ikkiga bo’linadi izb (ko‘plik) azob) va har biri hizb to’rtga bo’lingan rub’ al-ahzab. Qur’on, shuningdek, ettita teng qismga bo’lingan, manzil (ko‘plik) manāzil), uni bir hafta ichida o’qish uchun. [11]
Boshqa tuzilma paragraflarga o’xshash va taxminan o’ntadan iborat semantik birliklar tomonidan ta’minlanadi oyat har biri. Bunday bo’lim a deb nomlanadi rukū`.
The Muqattaʿat (Arabcha: حrwf mqططاt , ūurūf muqaṭṭaʿat, ‘qo’shilmagan harflar, ajratilgan harflar’; [94] “sirli harflar”) [95] birdan beshgacha bo’lgan kombinatsiyalardir Arabcha harflar basmaladan keyin Qur’onning 114 bobidan 29 tasining boshida tasavvur qilish. [95] Xatlar, shuningdek, sifatida tanilgan favotix ( Fوtح ) yoki “ochuvchilar”, chunki ular o’zlarining suralarining ochilish oyatini tashkil qiladi. To’rtta sura ularning nomlari bilan nomlangan muqatta’at: Ṭāʾ-Hāʾ, Yā-Sīn, .Ād va Qaf. Xatlarning asl ahamiyati noma’lum. Tafsir (sharh ) ikkalasini ham qisqartirish sifatida izohladi Xudoning ismlari yoki fazilatlari yoki tegishli suralarning nomlari yoki mazmuni uchun.
Bir taxminlarga ko’ra Qur’on 77.430 so’zdan, 18994 noyob so’zlardan, 12.183 so’zlardan iborat borib taqaladi, 3,382 lemmalar va 1,685 ildizlar. [96]
Mundarija
Qur’on mazmuni asosiy islomiy e’tiqodlar, shu jumladan mavjudlik bilan bog’liq Xudo va tirilish. Dastlabki hikoyalar payg’ambarlar, axloqiy va huquqiy mavzular, Muhammad davridagi tarixiy voqealar, xayriya va ibodat Qur’onda ham mavjud. Qur’on oyatlarida to’g’ri va noto’g’ri haqida umumiy nasihatlar mavjud va tarixiy voqealar umumiy axloq saboqlari bilan bog’liq. Tabiat hodisalariga oid oyatlar musulmonlar tomonidan Qur’on xabarining haqiqiyligini ko’rsatuvchi sifatida talqin qilingan. [97] Qur’on uslubi “ishora qilingan” deb nomlangan bo’lib, unda nimalarga ishora qilinayotganini tushuntirish uchun zarur bo’lgan sharhlar kerak – “voqealar haqida so’z yuritiladi, ammo bayon qilinmaydi; kelishmovchiliklar tushuntirilmagan holda muhokama qilinadi; odamlar va joylar zikr qilinadi, ammo kamdan-kam nomlanadi. ” [98]
Tavhid
Qur’onning asosiy mavzusi yakkaxudolik. Xudo tirik, abadiy, hamma narsani biluvchi va hamma narsaga qodir deb tasvirlangan (qarang, masalan, Qur’on 2:20, 2:29, 2:255 ). Xudoning qudrati, avvalo, uning yaratishga qodirligi bilan namoyon bo’ladi. U hamma narsaning, osmonlaru erning va ular orasidagi narsalarning yaratuvchisidir (qarang, masalan, Qur’on 13:16,2:253,50:38, va boshqalar.). Barcha insonlar Xudoga to’liq bog’liqlikda tengdirlar va ularning farovonligi bu haqiqatni tan olishlariga va shunga muvofiq yashashlariga bog’liqdir. [40] [97]
12-asrda Qur’on qo’lyozmasi Reza Abbasi muzeyi.
Qur’on foydalanadi kosmologik va har xil oyatlarda kutilmagan vaziyat dalillari buni isbotlash uchun atamalarga murojaat qilmasdan Xudoning borligi. Shuning uchun koinot paydo bo’lgan va unga asos soluvchiga ehtiyoj bor va mavjud bo’lgan narsa uning mavjudligi uchun etarli sababga ega bo’lishi kerak. Bundan tashqari, koinotning dizayni ko’pincha tafakkur nuqtasi deb yuritiladi: “U etti osmonni uyg’un holda yaratgan U. U siz Xudoning yaratilishida biron bir ayb ko’rmaysiz, keyin yana bir bor qarang: biron bir kamchilikni ko’rayapsizmi?” [99] [100]
Esxatologiya
Asosiy maqola: Islom esxatologiyasi
Oxirgi kun haqidagi ta’limot va esxatologiya (koinotning so’nggi taqdiri) Qur’onning ikkinchi buyuk ta’limoti deb hisoblanishi mumkin. [40] Taxmin qilinishicha, Qur’onning uchdan bir qismi oxiratdagi oxirat va oxiratdagi qiyomat kuni bilan bog’liq bo’lgan esxatologik. [101] Qur’onning aksariyat sahifalarida narigi dunyoga ishora mavjud bo’lib, oxiratga bo’lgan ishonch ko’pincha “Xudoga va oxirgi kunga ishoning” degan umumiy iborada Xudoga bo’lgan ishonch bilan birgalikda keltirilgan. [102] Bir qator suralar 44, 56, 75, 78, 81 va 101 kabi oxirat va uning tayyorgarligi bilan bevosita bog’liqdir. Ba’zi suralar tadbir yaqinligini ko’rsatib, odamlarni yaqinlashib kelayotgan kunga tayyor bo’lishlarini ogohlantiradi. Masalan, 22-suraning kuchli zilzila va o’sha kuni odamlarning ahvoliga bag’ishlangan birinchi oyatlari ushbu ilohiy murojaat uslubini ifodalaydi: “Ey odamlar! Parvardigoringizga hurmat qiling. Qiyomat soati zilzilasi qudratlidir. narsa. ” [103]
Qur’on ko’pincha oxirzamonda nima bo’lishini aniq tasvirlaydi. Vatt Qur’onning Oxirzamon haqidagi qarashlarini tasvirlab beradi: [40]
Tarixning eng yuqori cho’qqisi, hozirgi dunyo tugaganida, har xil yo’llar bilan murojaat qilinadi. Bu “Qiyomat kuni”, “Oxirgi kun”, “Qiyomat kuni” yoki oddiygina “Soat”. Bu kamdan-kam hollarda ‘farqlanish kuni’ (yaxshilik yomonlikdan ajralganda), ‘yig’ilish kuni’ (odamlar Xudoning huzurida) yoki ‘uchrashuv kuni’ (odamlar bilan Xudo oldida). ). Soat to’satdan keladi. Bu qichqiriq, momaqaldiroq yoki karnay-surnay sadolari bilan e’lon qilinadi. Keyin kosmik g’alayon yuz beradi. Tog’lar changga aylanadi, dengizlar qaynaydi, quyosh qorayadi, yulduzlar tushadi va osmon o’raladi. Xudo Hukmdor kabi ko’rinadi, lekin uning borligi tasvirlanganidan ko’ra ko’proq ishora qiladi.… Asosiy qiziqish, albatta, Sudyaning oldida butun insoniyatning yig’ilishida. Hayotga tiklangan barcha yoshdagi odamlar olomonga qo’shilishadi. Kofirlarning avvalgi avlodlar uzoq vaqtdan beri o’lib, endi chang va qotib qolgan suyakka aylangani haqida masxara qilgan e’tiroziga javoban, Xudo baribir ularni hayotga qaytarishga qodir.
Qur’on tabiiy narsani tasdiqlamaydi o’lmaslik insonning jon, insonning mavjudligi Xudoning irodasiga bog’liq bo’lgani uchun: xohlaganida, u odamni o’ldiradi; va xohlaganida, uni tanada qayta tiriltiradi tirilish. [104]
Payg’ambarlar
Qur’onga ko’ra, Xudo inson bilan aloqa qilgan va uning irodasini alomatlar va vahiylar orqali ma’lum qilgan. Payg’ambarlar yoki “Xudoning elchilari” vahiylarni qabul qilib, ularni insoniyatga etkazishdi. Xabar bir xil va butun insoniyat uchun bo’lgan. “Sizga avvalgi xabarchilarga aytilmagan hech narsa aytilmagan, chunki sizning xo’jayiningiz amrida kechirim va eng alamli jazo bor.” [105] Vahiy payg’ambarlarga to’g’ridan-to’g’ri Xudodan kelmaydi. Xudoning xabarchilari sifatida ishlaydigan farishtalar ularga ilohiy vahiyni etkazishadi. Bu tashqariga chiqadi Qur’on 42:51 , unda shunday deyilgan: “Xudo ular bilan faqat vahiy orqali yoki pardaning orqasidan yoki O’zining xohishiga ko’ra o’z izni bilan xabar berish uchun xabarchi yuborish orqali gaplashishi hech bir inson uchun emas.” [52] [104]
Etik-diniy tushunchalar
E’tiqod Qur’onda axloqning asosiy jihati bo’lib, olimlar Qur’ondagi “e’tiqod” va “imonli” ning mazmuniy mazmunini aniqlashga harakat qilishgan. [106] Odil xulq-atvorga oid axloqiy-huquqiy tushunchalar va nasihatlar Xudoni chuqur anglash bilan bog’liq bo’lib, imon, hisobdorlik va har bir insonning Xudo bilan yakuniy uchrashuviga ishonish muhimligini ta’kidlaydi. Odamlar, ayniqsa muhtojlarga xayriya ishlarini bajarishga taklif qilinadi. “Kechasi va kunduzi, maxfiy va jamoat joylarida mollarini sarf qiladigan” imonlilarga “Robbilarining huzurida ajrlari bor, ularga qo’rqmaslik va xafa bo’lmaslik” va’da qilingan. [107] Shuningdek, u nikoh, ajralish va meros masalalari bo’yicha qonun chiqargan holda oilaviy hayotni tasdiqlaydi. Bir qator amaliyotlar, masalan, sudxo’rlik va qimor o’yinlari taqiqlanadi. Qur’on Islom qonunlarining asosiy manbalaridan biridir (shariat ). Qur’onda ba’zi rasmiy diniy urf-odatlarga, shu jumladan rasmiy ibodatlarga katta e’tibor beriladi (namoz o’qish ) va oyida ro’za tutish Ramazon. Namozni o’qish uslubiga kelsak, Qur’on sajdaga ishora qiladi. [25] [104] Xayriya muddati, zakot, tom ma’noda poklanishni anglatadi. Qur’onga ko’ra, sadaqa o’zini poklash vositasidir. [80] [108]
Ilmlarni rag’batlantirish
Astrofizik Nidhal Guessum Qur’on haqidagi psevdo-ilmiy da’volarni yuqori darajada tanqid qilar ekan, “ilm tushunchasi” ni ishlab chiqish orqali Qur’on beradigan ilmlarni rag’batlantirishni ta’kidladi. U yozadi: [109] : 174
Qur’on dalilsiz taxmin qilish xavfiga e’tibor qaratmoqda (Va siz bilmagan narsaga ergashmang . 17:36) va bir necha xil oyatlarda musulmonlardan dalil talab qilishlarini so’raydi (Ayting: Agar rostgo’y bo’lsangiz, dalilingizni keltiring Diniy e’tiqod masalalarida ham, tabiatshunoslikda ham).
Gessum G’olib Xasanga Qur’onga ko’ra “dalil” ta’rifini “aniq va kuchli . ishonchli dalil yoki dalil” deb keltiradi. Shuningdek, bunday dalilga ishonib bo’lmaydi hokimiyatdan tortishuv, 5: 104-oyatni keltirib. Va nihoyat, ikkala tasdiq va rad etish, 4: 174-oyatga binoan, isbot talab qiladi. [109] : 56 Ismoil al-Faruqiy va Taha Jobir Alalvani musulmon tsivilizatsiyasining har qanday uyg’onishi Qur’ondan boshlanishi kerak degan fikrdalar; however, the biggest obstacle on this route is the “centuries old heritage of tafseer (exegesis) and other classical disciplines” which inhibit a “universal, epidemiological and systematic conception” of the Quran’s message. [109] : 117–8 Faylasuf Muhammad Iqbol, considered the Quran’s methodology and epistemology to be empirical and rational. [109] : 58–9
There are around 750 verses [ qaysi? ] in the Quran dealing with natural phenomena. In many of these verses the study of nature is “encouraged and highly recommended”, and historical Islamic scientists like Al-Beruniy va Al-Battani derived their inspiration from verses of the Quran. [ qo’shimcha ma’lumot (lar) kerak ] Mohammad Hashim Kamali has stated that “scientific observation, experimental knowledge and rationality” are the primary tools with which humanity can achieve the goals laid out for it in the Quran. [109] : 63 Ziauddin Sardor built a case for Muslims having developed the foundations of modern science, by highlighting the repeated calls of the Quran to observe and reflect upon natural phenomenon. [109] : 75
Fizik Abdus Salam, in his Nobel Prize banquet address, quoted a well known verse from the Quran (67:3–4) and then stated: “This in effect is the faith of all physicists: the deeper we seek, the more is our wonder excited, the more is the dazzlement of our gaze.” [109] : 131 One of Salam’s core beliefs was that there is no contradiction between Islam and the discoveries that science allows humanity to make about nature and the universe. Salam also held the opinion that the Quran and the Islamic spirit of study and rational reflection was the source of extraordinary civilizational development. [109] : 132 Salam highlights, in particular, the work of Ibn al-Xaysam va Al-Beruniy as the pioneers of empiricism who introduced the experimental approach, breaking with Aristotle’s influence and thus giving birth to modern science. Salam was also careful to differentiate between metaphysics and physics, and advised against empirically probing certain matters on which “physics is silent and will remain so,” such as the doctrine of “creation from nothing” which in Salam’s view is outside the limits of science and thus “gives way” to religious considerations. [109] : 134
Literary style
Boys studying Quran, Touba, Senegal
The Quran’s message is conveyed with various literary structures and devices. In the original Arabic, the suras and verses employ fonetik va tematik structures that assist the audience’s efforts to recall the message of the text. Musulmonlar [ JSSV? ] assert (according to the Quran itself) that the Quranic content and style is inimitable. [110]
The language of the Quran has been described as “rhymed prose” as it partakes of both poetry and prose; however, this description runs the risk of failing to convey the rhythmic quality of Quranic language, which is more poetic in some parts and more prose-like in others. Rhyme, while found throughout the Quran, is conspicuous in many of the earlier Meccan suras, in which relatively short verses throw the rhyming words into prominence. The effectiveness of such a form is evident for instance in Sura 81, and there can be no doubt that these passages impressed the conscience of the hearers. Frequently a change of rhyme from one set of verses to another signals a change in the subject of discussion. Later sections also preserve this form but the style is more expository. [111] [112]
The Quranic text seems to have no beginning, middle, or end, its nonlinear structure being akin to a web or net. [11] The textual arrangement is sometimes considered to exhibit lack of continuity, absence of any chronological or thematic order and repetitiousness. [xv] [xvi] Michael Sells, citing the work of the critic Norman O. Brown, acknowledges Brown’s observation that the seeming disorganization of Quranic literary expression—its scattered or fragmented mode of composition in Sells’s phrase—is in fact a literary device capable of delivering profound effects as if the intensity of the prophetic message were shattering the vehicle of human language in which it was being communicated. [115] [116] Sells also addresses the much-discussed repetitiveness of the Quran, seeing this, too, as a literary device.
A text is o’z-o’ziga havola when it speaks about itself and makes reference to itself. According to Stefan Wild, the Quran demonstrates this metatekstuallik by explaining, classifying, interpreting and justifying the words to be transmitted. Self-referentiality is evident in those passages where the Quran refers to itself as revelation (tanzil), remembrance (dhikr ), news (naba’), criterion (furqan) in a self-designating manner (explicitly asserting its Divinity, “And this is a blessed Remembrance that We have sent down; so are you now denying it?”), [117] or in the frequent appearance of the “Say” tags, when Muhammad is commanded to speak (e.g., “Say: ‘God’s guidance is the true guidance’,” “Say: ‘Would you then dispute with us concerning God?'”). According to Wild the Quran is highly self-referential. The feature is more evident in early Meccan suras. [118]
Tafsir
Asosiy maqola: Tafsir
An early interpretation of Sura 108 of the QuranThe Quran has sparked a huge body of commentary and explication (tafsir), aimed at explaining the “meanings of the Quranic verses, clarifying their import and finding out their significance.” [119]
Tafsir is one of the earliest academic activities of Muslims. According to the Quran, Muhammad was the first person who described the meanings of verses for early Muslims. [120] Other early exegetes included a few Muhammadning sahobalari, kabi Abu Bakr, ‘Umar ibn al-Khattab, ‘Uthman ibn ‘Affan, ʻAli ibn Abu Tolib, ‘Abdullah ibn Mas’ood, ʻAbdullah ibn Abbas, Ubayy ibn Kaʻb, Zayd ibn Thaabit, Abu Moosaa al-Ash’ari va ‘Abdullah ibn al-Zubayr. [121] Exegesis in those days was confined to the explanation of literary aspects of the verse, the background of its revelation and, occasionally, interpretation of one verse with the help of the other. If the verse was about a historical event, then sometimes a few traditions (hadis ) of Muhammad were narrated to make its meaning clear. [119]
Because the Quran is spoken in classical Arabic, many of the later converts to Islam (mostly non-Arabs) did not always understand the Quranic Arabic, they did not catch allusions that were clear to early Muslims fluent in Arabic and they were concerned with reconciling apparent conflict of themes in the Quran. Commentators erudite in Arabic explained the allusions, and perhaps most importantly, explained which Quranic verses had been revealed early in Muhammad’s prophetic career, as being appropriate to the very earliest Muslim community, and which had been revealed later, canceling out or “abrogating ” (nāsikh) the earlier text (mansūkh). [122] [123] Other scholars, however, maintain that no abrogation has taken place in the Quran. [124]
There have been several commentaries of the Quran by scholars of all denominations, popular ones include Tafsir ibn Kathir, Tafsir al-Jalalayn, Tafsir Al Kabir, Tafsir at-Tabariy. More modern works of Tafisr include Ma’ariful Qur’an tomonidan yozilgan Mufti Muhammad Shafi va Risale-i Nur tomonidan Bediüzzaman Said Nursi.
Esoteric interpretation
Asosiy maqola: Qur’onning ezoterik talqini
Esoteric or So’fiy interpretation attempts to unveil the inner meanings of the Quran. Sufism moves beyond the apparent (zohir) point of the verses and instead relates Quranic verses to the inner or esoteric (batin ) and metaphysical dimensions of consciousness and existence. [125] According to Sands, esoteric interpretations are more suggestive than declarative, they are allusions (isharat) rather than explanations (tafsir ). They indicate possibilities as much as they demonstrate the insights of each writer. [126]
Qadi al-No’mon, a famous Muslim jurist of the Fotimid period, elucidates in his book The Foundation of Symbolic Interpretation (Asas al-Tawil) that God made the Quran the miracle of Payg’ambarimiz Muhammad and its inner meaning the miracle of the Imomlar. Just as no one can replicate the Prophet’s miracle of the Book, no one can produce its inner meanings except for the Imams. This sacred knowledge is passed down through generations in their lineage and is entrusted to them. [127]
Sufi interpretation, according to Annabel Keeler, also exemplifies the use of the theme of love, as for instance can be seen in Qushayri’s interpretation of the Quran:
when Moses came at the time we appointed, and his Lord spoke to him, he said, ‘My Lord, show yourself to me! Let me see you!’ He said, ‘you shall not see me but look at that mountain, if it remains standing firm you will see me.’ When his Lord revealed Himself to the mountain, He made it crumble. Moses fell down unconscious. When he recovered, he said, ‘Glory be to you! I repent to you! I am the first to believe!’
Moses, in 7:143, comes the way of those who are in love, he asks for a vision but his desire is denied, he is made to suffer by being commanded to look at other than the Beloved while the mountain is able to see God. The mountain crumbles and Moses faints at the sight of God’s manifestation upon the mountain. In Qushayri’s words, Moses came like thousands of men who traveled great distances, and there was nothing left to Moses of Moses. In that state of annihilation from himself, Moses was granted the unveiling of the realities. From the Sufi point of view, God is the always the beloved and the wayfarer’s longing and suffering lead to realization of the truths. [128]
Men reading the Quran at the Umayyad Mosque, Damashq, Suriya
Muhammad Husayn Tabatabaei says that according to the popular explanation among the later exegetes, tawwil indicates the particular meaning a verse is directed towards. The meaning of revelation (tanzil ), as opposed to tawwil, is clear in its accordance to the obvious meaning of the words as they were revealed. But this explanation has become so widespread that, at present, it has become the primary meaning of tawwil, which originally meant “to return” or “the returning place”. In Tabatabaei’s view, what has been rightly called tawwil, or hermeneutic interpretation of the Quran, is not concerned simply with the denotation of words. Rather, it is concerned with certain truths and realities that transcend the comprehension of the common run of men; yet it is from these truths and realities that the principles of doctrine and the practical injunctions of the Quran issue forth. Interpretation is not the meaning of the verse—rather it transpires through that meaning, in a special sort of transpiration. There is a spiritual reality—which is the main objective of ordaining a law, or the basic aim in describing a divine attribute—and then there is an actual significance that a Quranic story refers to. [129] [130]
Shia Muslim girls reciting the Quran during Ramazon yilda Qum, Eron
According to Shia beliefs, those who are firmly rooted in knowledge like Muhammad and the imams know the secrets of the Quran. According to Tabatabaei, the statement “none knows its interpretation except God” remains valid, without any opposing or qualifying clause. [131] Therefore, so far as this verse is concerned, the knowledge of the Quran’s interpretation is reserved for God. But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Quran to a certain extent. [130] Ga binoan Tabatabaei, there are acceptable and unacceptable esoteric interpretations. Qabul qilinadi tawwil refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to Xudo and can’t be comprehended directly through human thought alone. The verses in question here refer to the human qualities of coming, going, sitting, satisfaction, anger and sorrow, which are apparently attributed to Xudo. Unacceptable tawwil is where one “transfers” the apparent meaning of a verse to a different meaning by means of a proof; this method is not without obvious inconsistencies. Although this unacceptable tawwil has gained considerable acceptance, it is incorrect and cannot be applied to the Quranic verses. The correct interpretation is that reality a verse refers to. It is found in all verses, the decisive and the ambiguous alike; it is not a sort of a meaning of the word; it is a fact that is too sublime for words. God has dressed them with words to bring them a bit nearer to our minds; in this respect they are like proverbs that are used to create a picture in the mind, and thus help the hearer to clearly grasp the intended idea. [130] [132]
History of Sufi commentaries
One of the notable authors of esoteric interpretation prior to the 12th century is Sulami (d. 1021) without whose work the majority of very early Sufi commentaries would not have been preserved. Sulami’s major commentary is a book named Haqaiq al-Tafsir (‘Truths of Exegesis’) which is a compilation of commentaries of earlier Sufis. From the 11th century onwards several other works appear, including commentaries by Qushayri (d. 1074), Daylami (d. 1193), Shirazi (d. 1209) and Suhrawardi (d. 1234). These works include material from Sulami’s books plus the author’s contributions. Many works are written in Persian such as the works of Maybudi (d. 1135) kashf al-asrar (‘the unveiling of the secrets’). [125] Rumiy (vafoti 1273) o’z kitobida juda ko’p tasavvuf she’riyatini yozgan Matnavi. Rumi makes heavy use of the Quran in his poetry, a feature that is sometimes omitted in translations of Rumi’s work. A large number of Quranic passages can be found in Matnavi, which some consider a kind of Sufi interpretation of the Quran. Rumi’s book is not exceptional for containing citations from and elaboration on the Quran, however, Rumi does mention Quran more frequently. [133] Simnani (d. 1336) wrote two influential works of esoteric exegesis on the Quran. He reconciled notions of God’s manifestation through and in the physical world with the sentiments of Sunni Islam. [134] Comprehensive Sufi commentaries appear in the 18th century such as the work of Ismail Hakki Bursevi (d. 1725). Uning ishi ruh al-Bayan (‘the Spirit of Elucidation’) is a voluminous exegesis. Written in Arabic, it combines the author’s own ideas with those of his predecessors (notably Ibn Arabi and G’azzoliy ). [134]
Levels of meaning
9th-century Quran in Reza Abbasi Museum
An 11th-century North African Quran at the Britaniya muzeyiUnlike the Salafis and Zahiri, Shias and Sufis as well as some other Muslim philosophers believe the meaning of the Quran is not restricted to the literal aspect. [135] For them, it is an essential idea that the Quran also has inward aspects. Henry Corbin narrates a hadis that goes back to Muhammad:
The Quran possesses an external appearance and a hidden depth, an exoteric meaning and an esoteric meaning. This esoteric meaning in turn conceals an esoteric meaning (this depth possesses a depth, after the image of the celestial Spheres, which are enclosed within each other). So it goes on for seven esoteric meanings (seven depths of hidden depth). [135]
According to this view, it has also become evident that the inner meaning of the Quran does not eradicate or invalidate its outward meaning. Rather, it is like the soul, which gives life to the body. [136] Corbin considers the Quran to play a part in Islom falsafasi, chunki gnosiology itself goes hand in hand with prophetology. [137] Commentaries dealing with the zohir (‘outward aspects’) of the text are called tafsir, and hermeneutic and esoteric commentaries dealing with the batin deyiladi tawwil (‘interpretation’ or ‘explanation’), which involves taking the text back to its beginning. Commentators with an esoteric slant believe that the ultimate meaning of the Quran is known only to God. [11] Farqli o’laroq, Quranic literalism, dan so’ng Salafiylar va Zahirislar, is the belief that the Quran should only be taken at its apparent meaning. [ iqtibos kerak ]
O’zlashtirish
Reappropriation is the name of the hermeneutical style of some ex-Muslims who have converted to Christianity. Their style or reinterpretation can sometimes be geared towards uzr so’rash, with less reference to the Islamic scholarly tradition that contextualizes and systematizes the reading (e.g., by identifying some verses as abrogated). This tradition of interpretation draws on the following practices: grammatical renegotiation, renegotiation of textual preference, retrieval, and concession. [138]
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