https://ar.wiki-staging.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%A5%D1%80%D0%B8%D1%81%D1%82%D0%B8%D0%B0%D0%BD%D1%81%D1%82%D0%B2%D0%BE 2026-10-20T23:34:50Z История изменений этой страницы в вики MediaWiki 1.43.8 https://ar.wiki-staging.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%A5%D1%80%D0%B8%D1%81%D1%82%D0%B8%D0%B0%D0%BD%D1%81%D1%82%D0%B2%D0%BE&diff=56166&oldid=prev 2018-10-12T20:46:34Z

<p></p> <table style="background-color: #fff; color: #202122;" data-mw="interface"> <col class="diff-marker" /> <col class="diff-content" /> <col class="diff-marker" /> <col class="diff-content" /> <tr class="diff-title" lang="ru"> <td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Предыдущая версия</td> <td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Версия от 20:46, 12 октября 2018</td> </tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l580">Строка 580:</td> <td colspan="2" class="diff-lineno">Строка 580:</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>Some histories of particular groups have already been or are soon to be the subject of articles, for example the Copts (s.v. Ḳibṭ , al-Ḥākim, fāṭimids) or the Melkites (s.v. rūm).</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>Some histories of particular groups have already been or are soon to be the subject of articles, for example the Copts (s.v. Ḳibṭ , al-Ḥākim, fāṭimids) or the Melkites (s.v. rūm).</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>This article will therefore be limited to a summary of the condition of the remaining groups, the Syriacs, divided, as is well known, into two groups: the first, the western or «Jacobite» Syriacs, suspected of Monophysitism, belonging to the patriarchate of Antioch, were particularly well represented in the Syrian region of the formerly Roman and subsequently Byzantine empire, with extensions into the formerly Persian empire. As for the eastern Syriacs, Nestorians, owing allegiance to the Catholicos (al-d̲j̲at̲h̲alīḳ) of <del style="font-weight: bold; text-decoration: none;">Seleucia</del>-Ctesiphon (al-Madāʾin [q.v.]), they were particularly abundant in the former Persian empire, in what are now ʿIraḳ and Persia. They were also to be found in the Arabian Peninsula and, further afield, in Central Asia, extending as far as India, China and Tibet.</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>This article will therefore be limited to a summary of the condition of the remaining groups, the Syriacs, divided, as is well known, into two groups: the first, the western or «Jacobite» Syriacs, suspected of Monophysitism, belonging to the patriarchate of Antioch, were particularly well represented in the Syrian region of the formerly Roman and subsequently Byzantine empire, with extensions into the formerly Persian empire. As for the eastern Syriacs, Nestorians, owing allegiance to the Catholicos (al-d̲j̲at̲h̲alīḳ) of <ins style="font-weight: bold; text-decoration: none;">Seleu-cia</ins>-Ctesiphon (al-Madāʾin [q.v.]), they were particularly abundant in the former Persian empire, in what are now ʿIraḳ and Persia. They were also to be found in the Arabian Peninsula and, further afield, in Central Asia, extending as far as India, China and Tibet.</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>Christians of Arabia and the Gulf.</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>Christians of Arabia and the Gulf.</div></td></tr> <tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l632">Строка 632:</td> <td colspan="2" class="diff-lineno">Строка 632:</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>From this point of view, the impact of the Crusades [q.v.] cannot be ignored. It is true that the Crusaders did not penetrate as far as Mawṣil and Bag̲h̲dād, but, just as in former times the Christian envoy of the Sāsānids felt his heart melt when he experienced the noise of the ten thousand semantrons (wooden boards) of the Byzantine camp, so the Syriac Christians may well have dreamed of a terrestrial kingdom, finally established with the help of strangers from foreign lands overseas, a kingdom such as would enable them to mention the names of «Christian kings» in the diptychs even though they had not felt the same emotional attachment towards the Byzantines, who considered them heretics.</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>From this point of view, the impact of the Crusades [q.v.] cannot be ignored. It is true that the Crusaders did not penetrate as far as Mawṣil and Bag̲h̲dād, but, just as in former times the Christian envoy of the Sāsānids felt his heart melt when he experienced the noise of the ten thousand semantrons (wooden boards) of the Byzantine camp, so the Syriac Christians may well have dreamed of a terrestrial kingdom, finally established with the help of strangers from foreign lands overseas, a kingdom such as would enable them to mention the names of «Christian kings» in the diptychs even though they had not felt the same emotional attachment towards the Byzantines, who considered them heretics.</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>Even if it is possible to refute the accusations of Ibn Naḳḳās̲h̲ and Ibn Ḳayyim al-D̲j̲awziyya of active collusion of the Christians with the Crusader enemy, except in the territories conquered by the latter, it cannot be denied that the Christians of Bag̲h̲dād <del style="font-weight: bold; text-decoration: none;">considered </del>as «martyrs» the Frankish prisoners executed there between 1149 and 1195/544-91, and buried in the church of Sūḳ al-T̲h̲alāt̲h̲a.</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>Even if it is possible to refute the accusations of Ibn Naḳḳās̲h̲ and Ibn Ḳayyim al-D̲j̲awziyya of active collusion of the Christians with the Crusader enemy, except in the territories conquered by the latter, it cannot be denied that the Christians of Bag̲h̲dād <ins style="font-weight: bold; text-decoration: none;">conside-red </ins>as «martyrs» the Frankish prisoners executed there between 1149 and 1195/544-91, and buried in the church of Sūḳ al-T̲h̲alāt̲h̲a.</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>When, in 557/1162, Georgian Crusaders came to Mawṣil for an exchange of prisoners and paraded in the streets of the town on horseback (a forbidden act for Christians), with crosses (also forbidden) displayed on the tips of their lances, a naive Jacobite sculptor was inspired to depict the patron of his monastery (a saint of the 4th century) in Crusader costume, striking down the demon, i.e. «the other», Islam. This small picture (reproduced in J. Fiey, Assyrie chrétienne , 11, Beirut 1965, before p. 593) says more than any number of texts about the mentality of the time. Al-Mutawakkil had only recently commanded the Christians to place wooden images of the Devil on the doors of their homes, and here the situation was totally reversed, if only in a dream.</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>When, in 557/1162, Georgian Crusaders came to Mawṣil for an exchange of prisoners and paraded in the streets of the town on horseback (a forbidden act for Christians), with crosses (also forbidden) displayed on the tips of their lances, a naive Jacobite sculptor was inspired to depict the patron of his monastery (a saint of the 4th century) in Crusader costume, striking down the demon, i.e. «the other», Islam. This small picture (reproduced in J. Fiey, Assyrie chrétienne , 11, Beirut 1965, before p. 593) says more than any number of texts about the mentality of the time. Al-Mutawakkil had only recently commanded the Christians to place wooden images of the Devil on the doors of their homes, and here the situation was totally reversed, if only in a dream.</div></td></tr> </table>

Maqivi https://ar.wiki-staging.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%A5%D1%80%D0%B8%D1%81%D1%82%D0%B8%D0%B0%D0%BD%D1%81%D1%82%D0%B2%D0%BE&diff=56165&oldid=prev 2018-10-12T20:43:20Z

<p></p> <a href="https://ar.wiki-staging.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%A5%D1%80%D0%B8%D1%81%D1%82%D0%B8%D0%B0%D0%BD%D1%81%D1%82%D0%B2%D0%BE&amp;diff=56165&amp;oldid=56164">Внесённые изменения</a>

Maqivi https://ar.wiki-staging.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%A5%D1%80%D0%B8%D1%81%D1%82%D0%B8%D0%B0%D0%BD%D1%81%D1%82%D0%B2%D0%BE&diff=56164&oldid=prev 2018-10-12T20:14:41Z

<p></p> <table style="background-color: #fff; color: #202122;" data-mw="interface"> <col class="diff-marker" /> <col class="diff-content" /> <col class="diff-marker" /> <col class="diff-content" /> <tr class="diff-title" lang="ru"> <td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Предыдущая версия</td> <td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Версия от 20:14, 12 октября 2018</td> </tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l289">Строка 289:</td> <td colspan="2" class="diff-lineno">Строка 289:</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>For others, such as Muqātil, the occasion of the revelation of Q 28:52 was the coming of 40 men of ‘the People of the Gospel’ to Medina with Jaʿfar ibn Abī Ṭālib when he returned from Ethiopia, and eight from Syria. Yaḥyā ibn Sallām gives two interpretations: the verse was revealed concerning those of the People of the two Books who believed, or concerning the Jew Rifāʿa (ibn Samawʾal) al-Quraẓī, of the Banū Qurayẓa who was spared when his tribe was executed in Medina — ‘This verse was revealed concerning ten Jews, of which I am one.’ It is clear that, in the religious imagination of the commentators, the true Christians are Muslims, and that Muslims are the true followers of Jesus: ‘People of the religion of Jesus are the Muslims (al-muslimūn, those who submit to God) above all the religions.’ With regard to Q 2:62, ‘And those who are Jews, and Christians (Naṣārā), and Sabeans, whoever believeth in God and the Last Day and doeth right, surely their reward is with their Lord . . .’, three etymologies of Naṣārā are given. According to the first, which is based on the Arabic root n.ṣ.r, Christians are called this because of their support (nusṛ a) and mutual assistance for each other; the second, represented by Qatāda, Ibn ʿAbbās, and Ibn Jurayj, associates them with Nazareth (al-Nāsịra); and the third is based on Q 61:14, in which Jesus asks, ‘Who will be my helpers (anṣār) for God?’ Some exegetes explain this verse by means of a story related by al-Suddī, which preserves memories of the religious syncretism of late antiquity. As Salmān, a young nobleman from Gundishāpūr, was hunting with the local prince one day, they came upon a man who was reading a book and weeping.</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>For others, such as Muqātil, the occasion of the revelation of Q 28:52 was the coming of 40 men of ‘the People of the Gospel’ to Medina with Jaʿfar ibn Abī Ṭālib when he returned from Ethiopia, and eight from Syria. Yaḥyā ibn Sallām gives two interpretations: the verse was revealed concerning those of the People of the two Books who believed, or concerning the Jew Rifāʿa (ibn Samawʾal) al-Quraẓī, of the Banū Qurayẓa who was spared when his tribe was executed in Medina — ‘This verse was revealed concerning ten Jews, of which I am one.’ It is clear that, in the religious imagination of the commentators, the true Christians are Muslims, and that Muslims are the true followers of Jesus: ‘People of the religion of Jesus are the Muslims (al-muslimūn, those who submit to God) above all the religions.’ With regard to Q 2:62, ‘And those who are Jews, and Christians (Naṣārā), and Sabeans, whoever believeth in God and the Last Day and doeth right, surely their reward is with their Lord . . .’, three etymologies of Naṣārā are given. According to the first, which is based on the Arabic root n.ṣ.r, Christians are called this because of their support (nusṛ a) and mutual assistance for each other; the second, represented by Qatāda, Ibn ʿAbbās, and Ibn Jurayj, associates them with Nazareth (al-Nāsịra); and the third is based on Q 61:14, in which Jesus asks, ‘Who will be my helpers (anṣār) for God?’ Some exegetes explain this verse by means of a story related by al-Suddī, which preserves memories of the religious syncretism of late antiquity. As Salmān, a young nobleman from Gundishāpūr, was hunting with the local prince one day, they came upon a man who was reading a book and weeping.</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>When he explained that this was the Gospel revealed to Jesus, the two ‘submitted themselves to God’ (aslamā, ‘became Mus-lims’), and Salmān joined a community of monks (ruhbān), distinguishing himself by the severity of his ascetic practices. He ac­co­mpanied the head of the <del style="font-weight: bold; text-decoration: none;">community </del>to Jerusalem, and studied there. When he came to see that prophetic marvels were ev­ents of the past, he grew sad, but the head of the community told him that a prophet was soon to arise among the Arabs. While he was returning from Jerusalem, Salmān was captured by Arabs and sold into slavery. Then he heard that a prophet had ar­ri­ved in Medina. He hurried to the city, and there described to Muḥammad the prayerful community in which he had lived. The Pro­phet replied: ‘They are among the people destined for Hell’, upon which Salmān professed belief in Muḥammad and his teachings.</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>When he explained that this was the Gospel revealed to Jesus, the two ‘submitted themselves to God’ (aslamā, ‘became Mus-lims’), and Salmān joined a community of monks (ruhbān), distinguishing himself by the severity of his ascetic practices. He ac­co­mpanied the head of the <ins style="font-weight: bold; text-decoration: none;">com-ty </ins>to Jerusalem, and studied there. When he came to see that prophetic marvels were ev­ents of the past, he grew sad, but the head of the community told him that a prophet was soon to arise among the Arabs. While he was returning from Jerusalem, Salmān was captured by Arabs and sold into slavery. Then he heard that a prophet had ar­ri­ved in Medina. He hurried to the city, and there described to Muḥammad the prayerful community in which he had lived. The Pro­phet replied: ‘They are among the people destined for Hell’, upon which Salmān professed belief in Muḥammad and his teachings.</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 early commentators also preserve elements of cultural memory concerning the beginnings of Christianity and some of its characteristics in late antiquity, together with theological and mythical representations of a clearly Islamic character. One of the crucial passages is Q 57:27, ‘Then We caused our messengers to follow in their footsteps; and We caused Jesus, son of Mary, to follow, and gave him the Gospel, and placed compassion and mercy in the hearts of those who followed him. But monasticism (rahbāniyya) they invented — We ordained it not for them — only seeking God’s pleasure, and they observed it not with right observance. So We give those of them who believe their reward, but many of them are evil-livers.’ In his commentary, Muqātil suggests a clear syntactical distinction in the qurʾānic text between ‘compassion and mercy’, the two direct objects of the predicative sentence, and ‘monasticism’, commenting: ‘Then He [God] introduces a new sentence.’ For him, the ‘monasticism’ (asceticism) of his time does not correspond to that of the followers of Jesus at the beginning of Christianity, or at least to the conception he has of this way to life, because ‘After Jesus son of Mary the number of polytheists increased; they defeated the believers and humiliated them. The believers isolated themselves, they dwelt in hermitages, and this lasted long. Some of them returned to the religion of Jesus and invented Christianity (Nasṛ āniyya), so God says: «They invented monasticism», they devo-ted themselves to God’s service (or, they practised celibacy, tabattalū) [. . .]. They did not observe what I have commanded [. . .], when they became Jews and Christians (or, called themselves so). Some of them however remained faithful to the religion of Jesus until they reached the times of Muḥammad.’ Here asceticism in itself is not condemned; what is condemned is the way of practising it, celibacy for instance, and the theological doctrines ‘invented’ by the Nazarenes (Nasṛ āniyya). Asceticism (raḥ­bā­niyya) could not be condemned because Muḥammed is said to have practised a form of spiritual retreat before the time of Islam, probably under the influence of Manicheism and Judaeo-Christianity, which itself was influenced by Manicheism and gnosticism.</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 early commentators also preserve elements of cultural memory concerning the beginnings of Christianity and some of its characteristics in late antiquity, together with theological and mythical representations of a clearly Islamic character. One of the crucial passages is Q 57:27, ‘Then We caused our messengers to follow in their footsteps; and We caused Jesus, son of Mary, to follow, and gave him the Gospel, and placed compassion and mercy in the hearts of those who followed him. But monasticism (rahbāniyya) they invented — We ordained it not for them — only seeking God’s pleasure, and they observed it not with right observance. So We give those of them who believe their reward, but many of them are evil-livers.’ In his commentary, Muqātil suggests a clear syntactical distinction in the qurʾānic text between ‘compassion and mercy’, the two direct objects of the predicative sentence, and ‘monasticism’, commenting: ‘Then He [God] introduces a new sentence.’ For him, the ‘monasticism’ (asceticism) of his time does not correspond to that of the followers of Jesus at the beginning of Christianity, or at least to the conception he has of this way to life, because ‘After Jesus son of Mary the number of polytheists increased; they defeated the believers and humiliated them. The believers isolated themselves, they dwelt in hermitages, and this lasted long. Some of them returned to the religion of Jesus and invented Christianity (Nasṛ āniyya), so God says: «They invented monasticism», they devo-ted themselves to God’s service (or, they practised celibacy, tabattalū) [. . .]. They did not observe what I have commanded [. . .], when they became Jews and Christians (or, called themselves so). Some of them however remained faithful to the religion of Jesus until they reached the times of Muḥammad.’ Here asceticism in itself is not condemned; what is condemned is the way of practising it, celibacy for instance, and the theological doctrines ‘invented’ by the Nazarenes (Nasṛ āniyya). Asceticism (raḥ­bā­niyya) could not be condemned because Muḥammed is said to have practised a form of spiritual retreat before the time of Islam, probably under the influence of Manicheism and Judaeo-Christianity, which itself was influenced by Manicheism and gnosticism.</div></td></tr> <tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l384">Строка 384:</td> <td colspan="2" class="diff-lineno">Строка 384:</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>Иисус определяется как пророк и посланник (Q 5:75) и как человек, а не как Сын Божий (например, Q 3:59). Эти две крайности определяют пределы всех последующих исламских учений, касающихся его. Христианские доктрины об Иисусе прямо опровергнуты: он не третий из трех (Q 5:73), ни Бог (Q 5:17), и он не был распят (Q 4: 157). Коран очень мало говорит о своем служении как учитель и целитель (Q 3:49, 5: 110), сосредоточившись вместо этого на его чудесном рождении и в последние дни. То, что находится между этими двумя, представляет собой довольно стереотипные высказывания, тематически общие для других пророков qur’annic, а не конкретно христианские или специфические для Исламского Иисуса. Ссылки на христианскую историю также скудны. Рассказ о семи шпалах, который был известен в поздней античности, рассказывается в Сурате аль-кахфе (18: 9-26), но он, по правде говоря, под заголовком фольклора больше, чем религия.</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>Иисус определяется как пророк и посланник (Q 5:75) и как человек, а не как Сын Божий (например, Q 3:59). Эти две крайности определяют пределы всех последующих исламских учений, касающихся его. Христианские доктрины об Иисусе прямо опровергнуты: он не третий из трех (Q 5:73), ни Бог (Q 5:17), и он не был распят (Q 4: 157). Коран очень мало говорит о своем служении как учитель и целитель (Q 3:49, 5: 110), сосредоточившись вместо этого на его чудесном рождении и в последние дни. То, что находится между этими двумя, представляет собой довольно стереотипные высказывания, тематически общие для других пророков qur’annic, а не конкретно христианские или специфические для Исламского Иисуса. Ссылки на христианскую историю также скудны. Рассказ о семи шпалах, который был известен в поздней античности, рассказывается в Сурате аль-кахфе (18: 9-26), но он, по правде говоря, под заголовком фольклора больше, чем религия.</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>Идентификация aṣḥāb al-ukdūd, «людей траншеи» (Q 85: 4) с убийцами мучеников Наджрана в инциденте, датированном 523 годом, менее чем достоверна. Единая ссылка на византийцев (аль-Рум) в Q 30:2, ghulibat al-Rūm, «византийцы были побеждены», подводит итог документально подтвержденным знаниям в Коране христианского мира. И даже здесь нет полной ясности, потому что, хотя стандартное чтение предполагает, что этот отрывок провизантийский, есть вариант, галабат аль-Рум, «византийцы победили», который превращает таблицы, делая проход антивизантийским и, следовательно, антихристиан. Эта амбивалентность символизирует общую ситуацию 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>Идентификация aṣḥāb al-ukdūd, «людей траншеи» (Q 85: 4) с убийцами мучеников Наджрана в инциденте, датированном 523 годом, менее чем достоверна. Единая ссылка на византийцев (аль-Рум) в Q 30:2, ghulibat al-Rūm, «византийцы были побеждены», подводит итог документально подтвержденным знаниям в Коране христианского мира. И даже здесь нет полной ясности, потому что, хотя стандартное чтение предполагает, что этот отрывок провизантийский, есть вариант, галабат аль-Рум, «византийцы победили», который превращает таблицы, делая проход антивизантийским и, следовательно, антихристиан. Эта амбивалентность символизирует общую ситуацию в Коране.</div></td></tr> </table>

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