https://ru.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%A1%D0%BD%D0%BE%D0%B2%D0%B8%D0%B4%D0%B5%D0%BD%D0%B8%D1%8F 2026-10-21T08:57:07Z История изменений этой страницы в вики MediaWiki 1.43.8 https://ru.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%A1%D0%BD%D0%BE%D0%B2%D0%B8%D0%B4%D0%B5%D0%BD%D0%B8%D1%8F&diff=51803&oldid=prev 2023-03-21T15:26:47Z

<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 15:26, 21 марта 2023</td> </tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l66">Строка 66:</td> <td colspan="2" class="diff-lineno">Строка 66:</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>То же самое можно сказать и о связи между кораническими сновидениями и литературой о «та\бире», толкованием сновидений. Экзегетика, по мере возможности, разбирала те пути, которыми происходило толкование снов, а также обстоятельствами, в которых эти сны могли бы стать реальностью. Книги по «та\биру», которые выделились в отдельный жанр, ссылались на Коран и использовали его аяты в качестве средства для толкования. Однако, если бы не вклад толкований, то ни один коранический аят не имел бы связи с литературой о «Та\бире».</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>То же самое можно сказать и о связи между кораническими сновидениями и литературой о «та\бире», толкованием сновидений. Экзегетика, по мере возможности, разбирала те пути, которыми происходило толкование снов, а также обстоятельствами, в которых эти сны могли бы стать реальностью. Книги по «та\биру», которые выделились в отдельный жанр, ссылались на Коран и использовали его аяты в качестве средства для толкования. Однако, если бы не вклад толкований, то ни один коранический аят не имел бы связи с литературой о «Та\бире».</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;">|{{s</del>|Visions (q.v.) seen while asleep which convey a message or meaning of some import. Four different terms denote dreams in<del style="font-weight: bold; text-decoration: none;">}} </del>the Qurʾān. The word ruʾyā appears six times ( q 12:5, 43, 100; 17:60; 37:105; 48:27); the word manām appears four times, twice meaning sleep (q.v.; q 30:23; 39:42) and twice meaning dream ( q 8:43; 37:102); bushrā, which means good tidings (see good news ), is interpreted once to mean a dream ( q 10:64). All three words signify good dreams. For bad dreams the Qurʾān uses ḥulm. This word occurs twice, both times in the expression aḍghāth aḥlām, meaning “confused dreams” ( q 12:44; 21:5). Of the ten references, six deal with biblical figures: four with Joseph (q.v.; q 12:5, 43, 44, 100) and two with Abraham (q.v.; q 37:102, 105); the other references deal with matters relating to central Islamic issues.</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>|Visions (q.v.) seen while asleep which convey a message or meaning of some import. Four different terms denote dreams in the Qurʾān. The word ruʾyā appears six times ( q 12:5, 43, 100; 17:60; 37:105; 48:27); the word manām appears four times, twice meaning sleep (q.v.; q 30:23; 39:42) and twice meaning dream ( q 8:43; 37:102); bushrā, which means good tidings (see good news ), is interpreted once to mean a dream ( q 10:64). All three words signify good dreams. For bad dreams the Qurʾān uses ḥulm. This word occurs twice, both times in the expression aḍghāth aḥlām, meaning “confused dreams” ( q 12:44; 21:5). Of the ten references, six deal with biblical figures: four with Joseph (q.v.; q 12:5, 43, 44, 100) and two with Abraham (q.v.; q 37:102, 105); the other references deal with matters relating to central Islamic issues.</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>In their remarks on verses that mention dreams, most qurʾānic commentators ad-¶ duce ḥadīth sayings of the kind found in the canonical ḥadīth collections (see ḥadīth and the qurʾān ). These sayings deal with the authority (q.v.) of dreams and their usage as a means of legitimization. (For a characterization of the nature of dreams in the ḥadīth collections, see Manām, Introduction, 36.) In citing these sayings, the exegetical works ( tafsīr) associate the qurʾānic dreams with the general Islamic attitude toward dreams as expressed in the ḥadīth. The ḥadīth contributes to this association by referring to qurʾānic dreams and citing relevant qurʾānic verses in its dream chapters (for example Bukhārī, Ṣaḥīḥ, Bāb al-taʿbīr, Bāb ruʾyā al-ṣāliḥīn). The same occurs in other sources that dedicate special chapters to dreams, using qurʾānic dreams to support their interest in the topic of dreams (for example Abū l-Qāsim al-Qushayrī, Risāla; cf. the examination of bushrā below).</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>In their remarks on verses that mention dreams, most qurʾānic commentators ad-¶ duce ḥadīth sayings of the kind found in the canonical ḥadīth collections (see ḥadīth and the qurʾān ). These sayings deal with the authority (q.v.) of dreams and their usage as a means of legitimization. (For a characterization of the nature of dreams in the ḥadīth collections, see Manām, Introduction, 36.) In citing these sayings, the exegetical works ( tafsīr) associate the qurʾānic dreams with the general Islamic attitude toward dreams as expressed in the ḥadīth. The ḥadīth contributes to this association by referring to qurʾānic dreams and citing relevant qurʾānic verses in its dream chapters (for example Bukhārī, Ṣaḥīḥ, Bāb al-taʿbīr, Bāb ruʾyā al-ṣāliḥīn). The same occurs in other sources that dedicate special chapters to dreams, using qurʾānic dreams to support their interest in the topic of dreams (for example Abū l-Qāsim al-Qushayrī, Risāla; cf. the examination of bushrā below).</div></td></tr> <tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l122">Строка 122:</td> <td colspan="2" class="diff-lineno">Строка 122:</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 legitimization of the usage of dreams, established in the ḥadīth, was set to justify the special role dreams began to play in the nascent Islamic community that had lost its Prophet. People&#039;s search for the authority of dreams incre&amp;shy;ased after the death of the Prophet, when prophecy came to an end (see Kinberg, Literal dreams, 283, and n. 12; also Von Grünebaum, Cultural function, 7). As part of prophecy, dreams were perceived as vehicles through which transcendental information could reach the believers. This created a special interest in dreams and, due to the trust people had in them, they began to function in a way similar to that of the ḥadīth, especially that of edifying ḥadīth (for further details see Kinberg, Literal dreams, 283-92 [Dreams as a functional parallel to ḥadīth]). The Qurʾān natu&amp;shy;rally was not in need of this kind of dream. The exegetical literature, nevertheless, tried to relate ḥadīth and 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 legitimization of the usage of dreams, established in the ḥadīth, was set to justify the special role dreams began to play in the nascent Islamic community that had lost its Prophet. People&#039;s search for the authority of dreams incre&amp;shy;ased after the death of the Prophet, when prophecy came to an end (see Kinberg, Literal dreams, 283, and n. 12; also Von Grünebaum, Cultural function, 7). As part of prophecy, dreams were perceived as vehicles through which transcendental information could reach the believers. This created a special interest in dreams and, due to the trust people had in them, they began to function in a way similar to that of the ḥadīth, especially that of edifying ḥadīth (for further details see Kinberg, Literal dreams, 283-92 [Dreams as a functional parallel to ḥadīth]). The Qurʾān natu&amp;shy;rally was not in need of this kind of dream. The exegetical literature, nevertheless, tried to relate ḥadīth and 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><del style="font-weight: bold; text-decoration: none;">{{s|</del>The same can be said of the relationship between qurʾānic dreams and taʿbīr literature, the interpretation of dreams.<del style="font-weight: bold; text-decoration: none;">}} </del>Exegesis, whenever applicable, dealt with the way in which the interpretation of dreams operated and the circumstances under which they could be fulfilled. Taʿbīr books, ¶ which developed into a distinct genre (for details see Manām, Introduction, 43-6), referred to the Qurʾān and used its verses as a means of interpretation. Nonetheless, were it not for the contribution of tafsīr, no qurʾānic verse would have been associated with the taʿbīr literature.</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 same can be said of the relationship between qurʾānic dreams and taʿbīr literature, the interpretation of dreams. Exegesis, whenever applicable, dealt with the way in which the interpretation of dreams operated and the circumstances under which they could be fulfilled. Taʿbīr books, ¶ which developed into a distinct genre (for details see Manām, Introduction, 43-6), referred to the Qurʾān and used its verses as a means of interpretation. Nonetheless, were it not for the contribution of tafsīr, no qurʾānic verse would have been associated with the taʿbīr literature.</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>|}</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>|}</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>{{refbegin3}}</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>{{refbegin3}}</div></td></tr> </table>

Maqivi https://ru.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%A1%D0%BD%D0%BE%D0%B2%D0%B8%D0%B4%D0%B5%D0%BD%D0%B8%D1%8F&diff=51802&oldid=prev 2021-01-16T13:28:58Z

<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 13:28, 16 января 2021</td> </tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l66">Строка 66:</td> <td colspan="2" class="diff-lineno">Строка 66:</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>То же самое можно сказать и о связи между кораническими сновидениями и литературой о «та\бире», толкованием сновидений. Экзегетика, по мере возможности, разбирала те пути, которыми происходило толкование снов, а также обстоятельствами, в которых эти сны могли бы стать реальностью. Книги по «та\биру», которые выделились в отдельный жанр, ссылались на Коран и использовали его аяты в качестве средства для толкования. Однако, если бы не вклад толкований, то ни один коранический аят не имел бы связи с литературой о «Та\бире».</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>То же самое можно сказать и о связи между кораническими сновидениями и литературой о «та\бире», толкованием сновидений. Экзегетика, по мере возможности, разбирала те пути, которыми происходило толкование снов, а также обстоятельствами, в которых эти сны могли бы стать реальностью. Книги по «та\биру», которые выделились в отдельный жанр, ссылались на Коран и использовали его аяты в качестве средства для толкования. Однако, если бы не вклад толкований, то ни один коранический аят не имел бы связи с литературой о «Та\бире».</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>|Visions (q.v.) seen while asleep which convey a message or meaning of some import. Four different terms denote dreams in the Qurʾān. The word ruʾyā appears six times ( q 12:5, 43, 100; 17:60; 37:105; 48:27); the word manām appears four times, twice meaning sleep (q.v.; q 30:23; 39:42) and twice meaning dream ( q 8:43; 37:102); bushrā, which means good tidings (see good news ), is interpreted once to mean a dream ( q 10:64). All three words signify good dreams. For bad dreams the Qurʾān uses ḥulm. This word occurs twice, both times in the expression aḍghāth aḥlām, meaning “confused dreams” ( q 12:44; 21:5). Of the ten references, six deal with biblical figures: four with Joseph (q.v.; q 12:5, 43, 44, 100) and two with Abraham (q.v.; q 37:102, 105); the other references deal with matters relating to central Islamic issues.</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><ins style="font-weight: bold; text-decoration: none;">|{{s</ins>|Visions (q.v.) seen while asleep which convey a message or meaning of some import. Four different terms denote dreams in<ins style="font-weight: bold; text-decoration: none;">}} </ins>the Qurʾān. The word ruʾyā appears six times ( q 12:5, 43, 100; 17:60; 37:105; 48:27); the word manām appears four times, twice meaning sleep (q.v.; q 30:23; 39:42) and twice meaning dream ( q 8:43; 37:102); bushrā, which means good tidings (see good news ), is interpreted once to mean a dream ( q 10:64). All three words signify good dreams. For bad dreams the Qurʾān uses ḥulm. This word occurs twice, both times in the expression aḍghāth aḥlām, meaning “confused dreams” ( q 12:44; 21:5). Of the ten references, six deal with biblical figures: four with Joseph (q.v.; q 12:5, 43, 44, 100) and two with Abraham (q.v.; q 37:102, 105); the other references deal with matters relating to central Islamic issues.</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>In their remarks on verses that mention dreams, most qurʾānic commentators ad-¶ duce ḥadīth sayings of the kind found in the canonical ḥadīth collections (see ḥadīth and the qurʾān ). These sayings deal with the authority (q.v.) of dreams and their usage as a means of legitimization. (For a characterization of the nature of dreams in the ḥadīth collections, see Manām, Introduction, 36.) In citing these sayings, the exegetical works ( tafsīr) associate the qurʾānic dreams with the general Islamic attitude toward dreams as expressed in the ḥadīth. The ḥadīth contributes to this association by referring to qurʾānic dreams and citing relevant qurʾānic verses in its dream chapters (for example Bukhārī, Ṣaḥīḥ, Bāb al-taʿbīr, Bāb ruʾyā al-ṣāliḥīn). The same occurs in other sources that dedicate special chapters to dreams, using qurʾānic dreams to support their interest in the topic of dreams (for example Abū l-Qāsim al-Qushayrī, Risāla; cf. the examination of bushrā below).</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>In their remarks on verses that mention dreams, most qurʾānic commentators ad-¶ duce ḥadīth sayings of the kind found in the canonical ḥadīth collections (see ḥadīth and the qurʾān ). These sayings deal with the authority (q.v.) of dreams and their usage as a means of legitimization. (For a characterization of the nature of dreams in the ḥadīth collections, see Manām, Introduction, 36.) In citing these sayings, the exegetical works ( tafsīr) associate the qurʾānic dreams with the general Islamic attitude toward dreams as expressed in the ḥadīth. The ḥadīth contributes to this association by referring to qurʾānic dreams and citing relevant qurʾānic verses in its dream chapters (for example Bukhārī, Ṣaḥīḥ, Bāb al-taʿbīr, Bāb ruʾyā al-ṣāliḥīn). The same occurs in other sources that dedicate special chapters to dreams, using qurʾānic dreams to support their interest in the topic of dreams (for example Abū l-Qāsim al-Qushayrī, Risāla; cf. the examination of bushrā below).</div></td></tr> <tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l523">Строка 523:</td> <td colspan="2" class="diff-lineno">Строка 523:</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>YŪSUF, UPON HIM PEACE; ZAQQŪM.</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>YŪSUF, UPON HIM PEACE; ZAQQŪM.</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>{{refbegin2}}</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>{{refbegin2}}</div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></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><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></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><ins style="font-weight: bold; text-decoration: none;">== На Пути к Корану ==</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></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><ins style="font-weight: bold; text-decoration: none;">Передают, что ‘Убада ибн ас-Самит рассказывал, что посланник, мир ему и благословение Аллаха, сказал: «Сновидения верующего равняются одной сорок шестой части пророчества» (ал-Бухари и Муслим). На эту тему существует много похожих хадисов, в которых сообщается, что благое сновидение или сновидение верующего равняется одной двадцать шестой, одной сороковой, одной сорок пятой, одной сорок девятой, одной пятидесятой или одной семидесятой части пророчества.</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></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><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></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><ins style="font-weight: bold; text-decoration: none;">Согласно кади ‘Ийаду ибн Мусе (ум. 544/1149), имам ат-Табари считал, что эти различия определяются различиями между состояниями людей, которые видят сновидения. Сновидение праведного верующего приравнивается к одной сорок шестой части пророчества, а нечестивого — к одной семидесятой. Согласно другому толкованию, неясное сновидение является одной семидесятой частью, а отчётливое — одной сорок шестой. </ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></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><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></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><ins style="font-weight: bold; text-decoration: none;">По словам Хамда ал-Хаттаби (ум. 388/998), некоторые богословы считали, что благое сновидение является одной сорок шестой частью пророчества, потому что пророк, мир ему и благословение Аллаха, пророчествовал в Мекке тринадцать лет, в Медине — десять лет, и видел откровения во сне в течение шести месяцев, которые предшествовали пророчеству (шесть месяцев составляют одну сорок шестую часть от 23 лет). Некоторые богословы считали это объяснение слабым, поскольку нет достоверных сообщений о продолжительности правдивых сновидений до начала пророчества. </ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></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><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></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><ins style="font-weight: bold; text-decoration: none;">Маликитский законовед Абу ‘Абдаллах ал-Мазири (ум. 536/1141) сказал: «Возможно, под этим подразумевается, что сновидение является вестью о сокровенном, и это — всего лишь один из плодов пророчества. Оно не определяет пророчество, ибо если Всевышний Аллах отправил пророка для того, чтобы тот издавал законы и разъяснял предписания, то этот пророк может и ничего не сообщать о сокровенном, и это нисколько не умалит его пророчества и не повлияет на его суть. Благое сновидение — всего лишь часть пророчества и весть о сокровенном. Но если оно является кому-либо, то обязательно оказывается правдивым» (Шарх Муслим 8/27). Согласно достоверным хадисам, пророк Мухаммад, мир ему и благословение Аллаха, видел правдивые сновидения и после начала пророческой миссии.</ins></div></td></tr> </table>

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