https://www.ar.holyquran.wiki/index.php?action=history&feed=atom&title=%D0%9E%D0%B1%D1%81%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D0%B5%3A%D0%91%D0%BE%D0%B3Обсуждение:Бог - История изменений2026-10-14T17:27:42ZИстория изменений этой страницы в викиMediaWiki 1.43.8https://www.ar.holyquran.wiki/index.php?title=%D0%9E%D0%B1%D1%81%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D0%B5:%D0%91%D0%BE%D0%B3&diff=54440&oldid=prevMaqivi в 15:31, 21 марта 20232023-03-21T15:31:07Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Версия от 15:31, 21 марта 2023</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l85">Строка 85:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;Major aspects of God in the Qurʾān</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;Major aspects of God in the Qurʾān</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>"Allāh," the name for God in Islam, is generally taken to mean "the God, " God plainly and absolutely (Watt, The use, 245-7). The name is commonly explained linguistically as a contraction of the Arabic noun with its definite article, al- ilāh shortened into Allāh by frequency of usage in invocation. Actually, «Allāh» is not understood to be a proper name like any other, rather it is the name of the nameless God, next to whom there is no other. Allāh is mentioned only in the singular, no plural can be formed of the name. God, however, is not understood in Islam as an abstract absolute; rather God exists and is one: God is the only real supreme being whom all Muslims address and invoke by the name <del style="font-weight: bold; text-decoration: none;">{{s|</del>«Allāh.» Faith in God is the fulcrum of Islamic monotheism and obedience to his will the focus of the Muslim way of life.<del style="font-weight: bold; text-decoration: none;">}}</del></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>"Allāh," the name for God in Islam, is generally taken to mean "the God, " God plainly and absolutely (Watt, The use, 245-7). The name is commonly explained linguistically as a contraction of the Arabic noun with its definite article, al- ilāh shortened into Allāh by frequency of usage in invocation. Actually, «Allāh» is not understood to be a proper name like any other, rather it is the name of the nameless God, next to whom there is no other. Allāh is mentioned only in the singular, no plural can be formed of the name. God, however, is not understood in Islam as an abstract absolute; rather God exists and is one: God is the only real supreme being whom all Muslims address and invoke by the name «Allāh.» Faith in God is the fulcrum of Islamic monotheism and obedience to his will the focus of the Muslim way of life.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;The principal names for God in the Qurʾān</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;The principal names for God in the Qurʾān</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The idea and concept of Allāh, the one and only God, are deeply rooted in the ¶317/1¶ prophetic message of Muḥammad embodied in the Qurʾān. Muḥammad proclaimed the Qurʾān «in the name of Allāh» (q 1:1; see basmala) and the Muslim profession of faith(shahāda), "there is no deity but Allāh, " encapsulates the core of the qurʾānic witness to the unique God (see witness to faith). He is both feared by humans (see fear) and near to them, being both transcendent and immanent. In the Qurʾān, God is described by his «most beautiful names» (al- asmāʾ al-ḥusnā), traditionally enumerated as ninety-nine epithets, on which Islamic theology based its systematic expositions abour the divine essence (dhāt) and its attributes (ṣifāt, cf. D. Gimaret, Les noms divins, see theology and the qurʾān). Muslims believe the Arabic Qurʾān to be the actual word of God (q.v.) through which God makes himself known to humanity. No greater self-testimony of God to himself can be found anywhere else than in the Qurʾān, in which God in his own words calls himself "Allāh, " a name that appears about 2,700 times in the qurʾānic text (Allāhu, 980 times; Allāha, 592 times; Allāhi, 1125 times; Allāhumma, 5 times). Long before the time of Muḥammad, the pre-Islamic Arabs (q.v.) and the Meccans (see mecca) in particular, worshiped a great deity and supreme provider, called Allāh (q 13:16; 29:61; 31:25; 39:38) and invoked him in times of distress (q 6:109; 10:22; 16:38; 29:65; 31:32; 35:42; see <!-- pre-islamic arabia and the qurʾān; south arabia, religion in pre-islamic-->). From his youth, Muḥammad was intimately familiar with this name for the supreme God since his father’s name was ʿAbdallāh, «servant of Allāh.» It seemed most natural to him, therefore, to employ the word «Allāh» for God in his qurʾānic proclamation, rather than to introduce a totally new name for his monotheistic concept of God. Muḥammad stripped the pre-Islamic notion of the ¶ supreme Allāh, however, of associates and companions, whom the polytheistic belief of the Arabs accepted as subordinate deities (cf. T. Fahd, Le panthéon, 41; see polytheism and atheism; idolatry and idolaters). Prior to Islam, the Meccans asserted a kinship of Allāh with the jinn (q.v.; q 37:158), attributed sons to Allāh (q 6:100), regarded the local deities of al-ʿUzzā, Manāt and al-Lāt as daughters of Allāh (q 53:19-22; 6:100; 16:57; 37:149), knew of the worship of five pre-Islamic male deities, Wadd, Suwāʿ, Yaghūth, Yaʿūq and Nasr (q 71:23; see idols and images) and possibly associated angels (see angel) with Allāh (q 53:26-27). Muḥammad’s proclamation of Allāh left no room for partners and angels or saints to fill the space between the believer and God. Rather, in the Qurʾān, humanity was made to stand directly before God, unassisted by any mediator (see intercession).</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The idea and concept of Allāh, the one and only God, are deeply rooted in the ¶317/1¶ prophetic message of Muḥammad embodied in the Qurʾān. Muḥammad proclaimed the Qurʾān «in the name of Allāh» (q 1:1; see basmala) and the Muslim profession of faith(shahāda), "there is no deity but Allāh, " encapsulates the core of the qurʾānic witness to the unique God (see witness to faith). He is both feared by humans (see fear) and near to them, being both transcendent and immanent. In the Qurʾān, God is described by his «most beautiful names» (al- asmāʾ al-ḥusnā), traditionally enumerated as ninety-nine epithets, on which Islamic theology based its systematic expositions abour the divine essence (dhāt) and its attributes (ṣifāt, cf. D. Gimaret, Les noms divins, see theology and the qurʾān). Muslims believe the Arabic Qurʾān to be the actual word of God (q.v.) through which God makes himself known to humanity. No greater self-testimony of God to himself can be found anywhere else than in the Qurʾān, in which God in his own words calls himself "Allāh, " a name that appears about 2,700 times in the qurʾānic text (Allāhu, 980 times; Allāha, 592 times; Allāhi, 1125 times; Allāhumma, 5 times). Long before the time of Muḥammad, the pre-Islamic Arabs (q.v.) and the Meccans (see mecca) in particular, worshiped a great deity and supreme provider, called Allāh (q 13:16; 29:61; 31:25; 39:38) and invoked him in times of distress (q 6:109; 10:22; 16:38; 29:65; 31:32; 35:42; see <!-- pre-islamic arabia and the qurʾān; south arabia, religion in pre-islamic-->). From his youth, Muḥammad was intimately familiar with this name for the supreme God since his father’s name was ʿAbdallāh, «servant of Allāh.» It seemed most natural to him, therefore, to employ the word «Allāh» for God in his qurʾānic proclamation, rather than to introduce a totally new name for his monotheistic concept of God. Muḥammad stripped the pre-Islamic notion of the ¶ supreme Allāh, however, of associates and companions, whom the polytheistic belief of the Arabs accepted as subordinate deities (cf. T. Fahd, Le panthéon, 41; see polytheism and atheism; idolatry and idolaters). Prior to Islam, the Meccans asserted a kinship of Allāh with the jinn (q.v.; q 37:158), attributed sons to Allāh (q 6:100), regarded the local deities of al-ʿUzzā, Manāt and al-Lāt as daughters of Allāh (q 53:19-22; 6:100; 16:57; 37:149), knew of the worship of five pre-Islamic male deities, Wadd, Suwāʿ, Yaghūth, Yaʿūq and Nasr (q 71:23; see idols and images) and possibly associated angels (see angel) with Allāh (q 53:26-27). Muḥammad’s proclamation of Allāh left no room for partners and angels or saints to fill the space between the believer and God. Rather, in the Qurʾān, humanity was made to stand directly before God, unassisted by any mediator (see intercession).</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Another name for God, used parallel to Allāh in the Qurʾān mainly in the Meccan phases of Muḥammad’s qurʾānic proclamation (see chronology and the qurʾān), is the name al-Raḥmān, cited 57 times in the qurʾānic text, as e.g. in q 17:110, «Say, call upon Allāh or call upon al-Raḥmān; however you call upon him, to him belong the most beautiful names.» Al-Raḥmān eventually lost its independence in the proclamation of Muḥammad and became subsumed under the principal name of Allāh in the final redaction of the Qurʾān. It came to be understood as an adjective modifying the word God, and meaning "the merciful, " though it was not counted as one of the most beautiful names of God (cf. J. Jomier, Le nom divin, 367—381). Originally, al-Raḥmān was the name given to the God of the heavens worshiped in Yemen (q.v.) and central Arabia. Documented in an inscription from the year 505 c.e., the name appears in the old <del style="font-weight: bold; text-decoration: none;">{{s|</del>south Arabian form of Raḥmānān, with ¶ the article placed in postposition, and clearly indicates an Aramaic origin (cf. J.<del style="font-weight: bold; text-decoration: none;">}} </del>Rijckmans, Le christianisme, 436, 440; see epigraphy; foreign vocabulary).</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Another name for God, used parallel to Allāh in the Qurʾān mainly in the Meccan phases of Muḥammad’s qurʾānic proclamation (see chronology and the qurʾān), is the name al-Raḥmān, cited 57 times in the qurʾānic text, as e.g. in q 17:110, «Say, call upon Allāh or call upon al-Raḥmān; however you call upon him, to him belong the most beautiful names.» Al-Raḥmān eventually lost its independence in the proclamation of Muḥammad and became subsumed under the principal name of Allāh in the final redaction of the Qurʾān. It came to be understood as an adjective modifying the word God, and meaning "the merciful, " though it was not counted as one of the most beautiful names of God (cf. J. Jomier, Le nom divin, 367—381). Originally, al-Raḥmān was the name given to the God of the heavens worshiped in Yemen (q.v.) and central Arabia. Documented in an inscription from the year 505 c.e., the name appears in the old south Arabian form of Raḥmānān, with ¶ the article placed in postposition, and clearly indicates an Aramaic origin (cf. J. Rijckmans, Le christianisme, 436, 440; see epigraphy; foreign vocabulary).</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The amalgamation of the name al- Raḥmān with that of Allāh is fully achieved in the first verse of the Qurʾān, which also serves as the introductory formula to all of its sūras (see <!-- form and structure of the qurʾān-->), except q 9: « bismi llāhi l-raḥmāni l- raḥīm.» This credal formula, called the basmala, appears in its full form within the qurʾānic text at the head of Solomon’s (q.v.) letter to the queen of Sheba (q.v.; q 27:30; see bilqīs). In an abridged form it is uttered by Noah (q 11:41) who gives the command to embark in the ark with the words, «in the name of God» (bismi llāhi). The formula in its full form was first used by Muḥammad, who amalgamated its component parts for a reason, linking the name of Allāh with two adjectives (al-raḥmān and al-raḥīm), both derived from the same root denoting mercy (q.v.; only the second of which, however, is a pure adjective). Arabic grammar (see <!-- grammar and the qurʾān-->) alone cannot decide how to differentiate the two terms and how to translate the passage. The phrase can be translated, «In the name of God, the merciful and the compassionate» or, "In the name of the merciful and compassionate God, " or, and this is the crux of the issue, «In the name of Allāh, the compassionate Raḥmān.» Understood from this third perspective, the basmala amalgamates Allāh, the supreme God of the Meccans, with al-Raḥmān, the high god of south and central Arabia, by depriving al-Raḥmān of distinct individuality and transforming the name into a mere epithet of God, leading to the traditional understanding of the formula, «In the name of God, the merciful, the compassionate» (cf. J. van Ess, Der Name Gottes, 157-60).</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The amalgamation of the name al- Raḥmān with that of Allāh is fully achieved in the first verse of the Qurʾān, which also serves as the introductory formula to all of its sūras (see <!-- form and structure of the qurʾān-->), except q 9: « bismi llāhi l-raḥmāni l- raḥīm.» This credal formula, called the basmala, appears in its full form within the qurʾānic text at the head of Solomon’s (q.v.) letter to the queen of Sheba (q.v.; q 27:30; see bilqīs). In an abridged form it is uttered by Noah (q 11:41) who gives the command to embark in the ark with the words, «in the name of God» (bismi llāhi). The formula in its full form was first used by Muḥammad, who amalgamated its component parts for a reason, linking the name of Allāh with two adjectives (al-raḥmān and al-raḥīm), both derived from the same root denoting mercy (q.v.; only the second of which, however, is a pure adjective). Arabic grammar (see <!-- grammar and the qurʾān-->) alone cannot decide how to differentiate the two terms and how to translate the passage. The phrase can be translated, «In the name of God, the merciful and the compassionate» or, "In the name of the merciful and compassionate God, " or, and this is the crux of the issue, «In the name of Allāh, the compassionate Raḥmān.» Understood from this third perspective, the basmala amalgamates Allāh, the supreme God of the Meccans, with al-Raḥmān, the high god of south and central Arabia, by depriving al-Raḥmān of distinct individuality and transforming the name into a mere epithet of God, leading to the traditional understanding of the formula, «In the name of God, the merciful, the compassionate» (cf. J. van Ess, Der Name Gottes, 157-60).</div></td></tr>
</table>Maqivihttps://www.ar.holyquran.wiki/index.php?title=%D0%9E%D0%B1%D1%81%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D0%B5:%D0%91%D0%BE%D0%B3&diff=54439&oldid=prevMaqivi в 17:27, 11 июля 20202020-07-11T17:27:53Z<p></p>
<a href="https://www.ar.holyquran.wiki/index.php?title=%D0%9E%D0%B1%D1%81%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D0%B5:%D0%91%D0%BE%D0%B3&diff=54439&oldid=54438">Внесённые изменения</a>Maqivihttps://www.ar.holyquran.wiki/index.php?title=%D0%9E%D0%B1%D1%81%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D0%B5:%D0%91%D0%BE%D0%B3&diff=54438&oldid=prevMaqivi в 16:57, 11 июля 20202020-07-11T16:57:24Z<p></p>
<a href="https://www.ar.holyquran.wiki/index.php?title=%D0%9E%D0%B1%D1%81%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D0%B5:%D0%91%D0%BE%D0%B3&diff=54438&oldid=54437">Внесённые изменения</a>Maqivihttps://www.ar.holyquran.wiki/index.php?title=%D0%9E%D0%B1%D1%81%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D0%B5:%D0%91%D0%BE%D0%B3&diff=54437&oldid=prevMaqivi в 21:50, 7 апреля 20182018-04-07T21:50:22Z<p></p>
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</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l40">Строка 40:</td>
<td colspan="2" class="diff-lineno">Строка 40:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;Визуальные образы Бога в Коране</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;Визуальные образы Бога в Коране</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Самые красивые имена Бога появляются сотни раз в Коране, в то время как метафоры для Бога фигурируют всего в нескольких десятках стихов (см. Метафору). Божественные имена привлекают частоту их цитаты, метафоры впечатляют силой их образов. Для иллюстрации этого можно выделить три метафоры, возможно, самые знаменитые из Корана, хотя они часто слабые и менее приукрашенные, чем в ладистской литературе (см. Ḥadīth и qur'ān) (Д. Гимарет, Dieu à l’image, 123—264). В Коране Бог изображен как лицо (qv), глаза (qv) и руки (qv) изображены как сидящие на троне (см. Трон Бога) и сравниваются со светом (qv) небес и Земля. ¶ Эти описательные образы Бога играют решающую роль в дискуссиях об антропоморфных (см. Антропоморфизм) или двусмысленных (q.v.) стихах Корана (муташабихат). Локус classicus для различных способов интерпретации этих двусмысленных стихов находится в комментариях к q 3: 7 (и, в зависимости от него, в q 11: 1 и 39:23, см. Экзегезу qur'ān: классический и средневековый). Они также занимают видное место в схоластических дискуссиях о буквальном и аллегорическом толковании Корана в исламской и западной стипендиях. Вместо того, чтобы размышлять над этими научными дебатами, здесь основное внимание будет уделено ярко визуальным и величественным образам, которые эти стихи фактически передают в Коране.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Самые красивые имена Бога появляются сотни раз в Коране, в то время как метафоры для Бога фигурируют всего в нескольких десятках стихов (см. Метафору). Божественные имена привлекают частоту их цитаты, метафоры впечатляют силой их образов. Для иллюстрации этого можно выделить три метафоры, возможно, самые знаменитые из Корана, хотя они часто слабые и менее приукрашенные, чем в ладистской литературе (см. Ḥadīth и qur'ān) (Д. Гимарет, Dieu à l’image, 123—264). В Коране Бог изображен как лицо (qv), глаза (qv) и руки (qv) изображены как сидящие на троне (см. Трон Бога) и сравниваются со светом (qv) небес и Земля. ¶ Эти описательные образы Бога играют решающую роль в дискуссиях об антропоморфных (см. Антропоморфизм) или двусмысленных (q.v.) стихах Корана (муташабихат). Локус classicus для различных способов интерпретации этих двусмысленных стихов находится в комментариях к q 3: 7 (и, в зависимости от него, в q 11: 1 и 39:23, см. Экзегезу qur'ān: классический и средневековый). Они также занимают видное место в схоластических дискуссиях о буквальном и аллегорическом толковании Корана в исламской и западной стипендиях. Вместо того, чтобы размышлять над этими научными дебатами, здесь основное внимание будет уделено ярко визуальным и величественным образам, которые эти стихи фактически передают в Коране.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Однако сравнение Бога с человеком как «сделанное по его образу» («ала-ṣratihi») не цитируется в Коране, скорее это развитие литературы лади, возможно, в зависимости от Бытия 1:27. Наоборот, в Коране подчеркивается, что «ничто не похоже на него» (laysa ka-mithlihi shay’un, q 42:11), исключая тем самым любое сходство между Богом и людьми и что Бог просто «сформировал» (ṣawwarnākum) людей, давая им прекрасные формы (fa-aḥsana ṣuwarakum, ср. q 7:11, 64: 3). В то время как в своем творении Бог «скомпоновал» людей в том виде, в каком он хотел их дать (д. 82: 8), сам Бог оставался нетронутым какой-либо композицией. Восприятие того, что Бог увидел его собственный образ, то есть его лицо или форму (Шура), впервые отраженное в водах первобытного моря, является экстра-qur’аническим развитием ладистской литературы. Коран не говорит о фигуре или теле Бога как о едином или составном сущности. Кроме того, он не упоминает ни о Божьем ухе (см. Уши), хотя он «все слышащий» («аль-ами», видение и слух, слух и глухота), а также его рот и язык, хотя у Бога есть превосходное качество речи (qv) и ¶, запрещает, обещает или угрожает в Коране. Также не упоминается его пол (хотя мужское местоимение используется последовательно со ссылкой на Бога в Коране, см. Пол, пол и сексуальность), ни его носа, руки, кулака, ног (qv), сердца и бороды (см. van Ess, tg, iv, 396—401).</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Однако сравнение Бога с человеком как «сделанное по его образу» («ала-ṣratihi») не цитируется в Коране, скорее это развитие литературы лади, возможно, в зависимости от Бытия 1:27. Наоборот, в Коране подчеркивается, что «ничто не похоже на него» (laysa ka-mithlihi shay’un, q 42:11), исключая тем самым любое сходство между Богом и людьми и что Бог просто «сформировал» (ṣawwarnākum) людей, давая им прекрасные формы (fa-aḥsana ṣuwarakum, ср. q 7:11, 64: 3). В то время как в своем творении Бог «скомпоновал» людей в том виде, в каком он хотел их дать (д. 82: 8), сам Бог оставался нетронутым какой-либо композицией. Восприятие того, что Бог увидел его собственный образ, то есть его лицо или форму (Шура), впервые отраженное в водах первобытного моря, является экстра-qur’аническим развитием ладистской литературы. Коран не говорит о фигуре или теле Бога как о едином или составном сущности. Кроме того, он не упоминает ни о Божьем ухе (см. Уши), хотя он «все слышащий» («аль-ами», видение и слух, слух и глухота), а также его рот и язык, хотя у Бога есть превосходное качество речи (qv) и ¶, запрещает, обещает или угрожает в Коране. Также не упоминается его пол (хотя мужское местоимение используется последовательно со ссылкой на Бога в Коране, см. Пол, пол и сексуальность), ни его носа, руки, кулака, ног (qv), сердца и бороды (см. van Ess, tg, iv, 396—401).</div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l89">Строка 89:</td>
<td colspan="2" class="diff-lineno">Строка 88:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;Major aspects of God in the Qurʾān</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;Major aspects of God in the Qurʾān</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>" Allāh, " the name for God in Islam, is generally taken to mean "the God, " God plainly and absolutely (Watt, The use, 245-7). The name is commonly explained linguistically as a contraction of the Arabic noun with its definite article, al- ilāh shortened into Allāh by frequency of usage in invocation. Actually, «Allāh» is not understood to be a proper name like any other, rather it is the name of the nameless God, next to whom there is no other. Allāh is mentioned only in the singular, no plural can be formed of the name. God, however, is not understood in Islam as an abstract absolute; rather God exists and is one: God is the only real supreme being whom all Muslims address and invoke by the name «Allāh.» Faith in God is the fulcrum of Islamic monotheism and obedience (q.v.) to his will the focus of the Muslim way of life.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>"Allāh," the name for God in Islam, is generally taken to mean "the God, " God plainly and absolutely (Watt, The use, 245-7). The name is commonly explained linguistically as a contraction of the Arabic noun with its definite article, al- ilāh shortened into Allāh by frequency of usage in invocation. Actually, «Allāh» is not understood to be a proper name like any other, rather it is the name of the nameless God, next to whom there is no other. Allāh is mentioned only in the singular, no plural can be formed of the name. God, however, is not understood in Islam as an abstract absolute; rather God exists and is one: God is the only real supreme being whom all Muslims address and invoke by the name «Allāh.» Faith in God is the fulcrum of Islamic monotheism and obedience (q.v.) to his will the focus of the Muslim way of life.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;The principal names for God in the Qurʾān</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>;The principal names for God in the Qurʾān</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The idea and concept of Allāh, the one and only God, are deeply rooted in the <del style="font-weight: bold; text-decoration: none;">¶ </del>prophetic message of Muḥammad embodied in the Qurʾān. Muḥammad proclaimed the Qurʾān «in the name of Allāh» (q 1:1; see basmala) and the Muslim profession of faith(shahāda), "there is no deity but Allāh, " encapsulates the core of the qurʾānic witness to the unique God (see witness to faith). He is both feared by humans (see fear) and near to them, being both transcendent and immanent. In the Qurʾān, God is described by his «most beautiful names» (al- asmāʾ al-ḥusnā), traditionally enumerated as ninety-nine epithets, on which Islamic theology based its systematic expositions abour the divine essence (dhāt) and its attributes (ṣifāt, cf. D. Gimaret, Les noms divins, see theology and the qurʾān). Muslims believe the Arabic Qurʾān to be the actual word of God (q.v.) through which God makes himself known to humanity. No greater self-testimony of God to himself can be found anywhere else than in the Qurʾān, in which God in his own words calls himself "Allāh, " a name that appears about 2,700 times in the qurʾānic text (Allāhu, 980 times; Allāha, 592 times; Allāhi, 1125 times; Allāhumma, 5 times). Long before the time of Muḥammad, the pre-Islamic Arabs (q.v.) and the Meccans (see mecca) in particular, worshiped a great deity and supreme provider, called Allāh (q 13:16; 29:61; 31:25; 39:38) and invoked him in times of distress (q 6:109; 10:22; 16:38; 29:65; 31:32; 35:42; see pre-islamic arabia and the qurʾān; south arabia, religion in pre-islamic). From his youth, Muḥammad was intimately familiar with this name for the supreme God since his father’s name was ʿAbdallāh, «servant of Allāh.» It seemed most natural to him, therefore, to employ the word «Allāh» for God in his qurʾānic proclamation, rather than to introduce a totally new name for his monotheistic concept of God. Muḥammad stripped the pre-Islamic notion of the ¶ supreme Allāh, however, of associates and companions, whom the polytheistic belief of the Arabs accepted as subordinate deities (cf. T. Fahd, Le panthéon, 41; see polytheism and atheism; idolatry and idolaters). Prior to Islam, the Meccans asserted a kinship of Allāh with the jinn (q.v.; q 37:158), attributed sons to Allāh (q 6:100), regarded the local deities of al-ʿUzzā, Manāt and al-Lāt as daughters of Allāh (q 53:19-22; 6:100; 16:57; 37:149), knew of the worship of five pre-Islamic male deities, Wadd, Suwāʿ, Yaghūth, Yaʿūq and Nasr (q 71:23; see idols and images) and possibly associated angels (see angel) with Allāh (q 53:26-27). Muḥammad’s proclamation of Allāh left no room for partners and angels or saints to fill the space between the believer and God. Rather, in the Qurʾān, humanity was made to stand directly before God, unassisted by any mediator (see intercession).</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The idea and concept of Allāh, the one and only God, are deeply rooted in the <ins style="font-weight: bold; text-decoration: none;">¶317/1¶ </ins>prophetic message of Muḥammad embodied in the Qurʾān. Muḥammad proclaimed the Qurʾān «in the name of Allāh» (q 1:1; see basmala) and the Muslim profession of faith(shahāda), "there is no deity but Allāh, " encapsulates the core of the qurʾānic witness to the unique God (see witness to faith). He is both feared by humans (see fear) and near to them, being both transcendent and immanent. In the Qurʾān, God is described by his «most beautiful names» (al- asmāʾ al-ḥusnā), traditionally enumerated as ninety-nine epithets, on which Islamic theology based its systematic expositions abour the divine essence (dhāt) and its attributes (ṣifāt, cf. D. Gimaret, Les noms divins, see theology and the qurʾān). Muslims believe the Arabic Qurʾān to be the actual word of God (q.v.) through which God makes himself known to humanity. No greater self-testimony of God to himself can be found anywhere else than in the Qurʾān, in which God in his own words calls himself "Allāh, " a name that appears about 2,700 times in the qurʾānic text (Allāhu, 980 times; Allāha, 592 times; Allāhi, 1125 times; Allāhumma, 5 times). Long before the time of Muḥammad, the pre-Islamic Arabs (q.v.) and the Meccans (see mecca) in particular, worshiped a great deity and supreme provider, called Allāh (q 13:16; 29:61; 31:25; 39:38) and invoked him in times of distress (q 6:109; 10:22; 16:38; 29:65; 31:32; 35:42; see pre-islamic arabia and the qurʾān; south arabia, religion in pre-islamic). From his youth, Muḥammad was intimately familiar with this name for the supreme God since his father’s name was ʿAbdallāh, «servant of Allāh.» It seemed most natural to him, therefore, to employ the word «Allāh» for God in his qurʾānic proclamation, rather than to introduce a totally new name for his monotheistic concept of God. Muḥammad stripped the pre-Islamic notion of the ¶ supreme Allāh, however, of associates and companions, whom the polytheistic belief of the Arabs accepted as subordinate deities (cf. T. Fahd, Le panthéon, 41; see polytheism and atheism; idolatry and idolaters). Prior to Islam, the Meccans asserted a kinship of Allāh with the jinn (q.v.; q 37:158), attributed sons to Allāh (q 6:100), regarded the local deities of al-ʿUzzā, Manāt and al-Lāt as daughters of Allāh (q 53:19-22; 6:100; 16:57; 37:149), knew of the worship of five pre-Islamic male deities, Wadd, Suwāʿ, Yaghūth, Yaʿūq and Nasr (q 71:23; see idols and images) and possibly associated angels (see angel) with Allāh (q 53:26-27). Muḥammad’s proclamation of Allāh left no room for partners and angels or saints to fill the space between the believer and God. Rather, in the Qurʾān, humanity was made to stand directly before God, unassisted by any mediator (see intercession).</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Another name for God, used parallel to Allāh in the Qurʾān mainly in the Meccan phases of Muḥammad’s qurʾānic proclamation (see chronology and the qurʾān), is the name al-Raḥmān, cited 57 times in the qurʾānic text, as e.g. in q 17:110, «Say, call upon Allāh or call upon al-Raḥmān; however you call upon him, to him belong the most beautiful names.» Al-Raḥmān eventually lost its independence in the proclamation of Muḥammad and became subsumed under the principal name of Allāh in the final redaction of the Qurʾān. It came to be understood as an adjective modifying the word God, and meaning "the merciful, " though it was not counted as one of the most beautiful names of God (cf. J. Jomier, Le nom divin, 367—381). Originally, al-Raḥmān was the name given to the God of the heavens worshiped in Yemen (q.v.) and central Arabia. Documented in an inscription from the year 505 c.e., the name appears in the old south Arabian form of Raḥmānān, with ¶ the article placed in postposition, and clearly indicates an Aramaic origin (cf. J. Rijckmans, Le christianisme, 436, 440; see epigraphy; foreign vocabulary).</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Another name for God, used parallel to Allāh in the Qurʾān mainly in the Meccan phases of Muḥammad’s qurʾānic proclamation (see chronology and the qurʾān), is the name al-Raḥmān, cited 57 times in the qurʾānic text, as e.g. in q 17:110, «Say, call upon Allāh or call upon al-Raḥmān; however you call upon him, to him belong the most beautiful names.» Al-Raḥmān eventually lost its independence in the proclamation of Muḥammad and became subsumed under the principal name of Allāh in the final redaction of the Qurʾān. It came to be understood as an adjective modifying the word God, and meaning "the merciful, " though it was not counted as one of the most beautiful names of God (cf. J. Jomier, Le nom divin, 367—381). Originally, al-Raḥmān was the name given to the God of the heavens worshiped in Yemen (q.v.) and central Arabia. Documented in an inscription from the year 505 c.e., the name appears in the old south Arabian form of Raḥmānān, with ¶ the article placed in postposition, and clearly indicates an Aramaic origin (cf. J. Rijckmans, Le christianisme, 436, 440; see epigraphy; foreign vocabulary).</div></td></tr>
</table>Maqivihttps://www.ar.holyquran.wiki/index.php?title=%D0%9E%D0%B1%D1%81%D1%83%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D0%B5:%D0%91%D0%BE%D0%B3&diff=54436&oldid=prevMaqivi: Новая страница: «== Encyclopaedia of the Qurʾān == {| |Бог и его атрибуты (9,986 слов) ;Основные имена Бога в Коране ;Атрибут…»2018-04-07T21:48:37Z<p>Новая страница: «== Encyclopaedia of the Qurʾān == {| |Бог и его атрибуты (9,986 слов) ;Основные имена Бога в Коране ;Атрибут…»</p>
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