09:52 2017

The Holy Quran consists of verses that are combined into 114 suras. The Arabic word آيَةٌ āya has several meanings close to each other. In the Koran itself it is used in the meanings of 'sign' (Sura 30 "Romans", verse 22), 'sign' (Sura 2 "Cow", verse 248), 'edification' (Sura 26 "Poets", verse 8), ' miracle' (Sura 2 "The Cow", verse 211), 'amazing event' (Sura 23 "The Believers", verse 50).

In Muslim theology, an ayah is a part of the Quranic revelation, consisting of one or more words and having a designated beginning and end. The correspondence between the semantic and theological meanings of this word is obvious: the verses of the Koran are independent signs, separated from previous and subsequent revelations, in the combination of which a miracle is born; they contain clear instructions and testify to the truthfulness of God's messenger.

The verses of the Quran vary in size and number of words. Generally, long verses are included in long surahs and short verses are included in short surahs. However, there are exceptions. For example, the long Surah “The Poets” consists of more than 220 short verses. The shortest verses are composed of only two letters (Sura 20 “Ta ha”, verse 1; Sura 36 “Ya sin”, verse 1). There are verses consisting of one (Sura 55 “Merciful”, verse 64), two (Sura 93 “Morning”, verse 1) or more words. The longest verse is ‘the verse about duty’ (Sura 2 “The Cow”, verse 282), which in modern editions of the Koran usually takes up a whole page. You should know that Muslim theologians allow the use of the word ‘ayat’ in relation to both whole verses and their parts.

In early copies of the Qur'an there was no division of the text into verses. Over time, calligraphers began to mark the ending of the verse with a special dividing symbol fāsil, and the last letter of the verse was called ‘dividing’ (harf fāsil). In most modern editions of the Quran, the verses are numbered. However, there is no generally accepted system for dividing the text into verses, since there were disagreements between theological schools on this matter.

For example, most ulema recognized that the Opening Surah consists of seven verses. However, there was no agreement between them regarding the status of the basmala, i.e. the formula ‘In the name of Allah, the Beneficent, the Merciful’. Kufi and Meccan reciters considered the basmala to be the first verse in this surah. At the same time, the Medina, Syrian and Basri ulemas considered it not part of the sura, but a dividing verse.

In addition, the fragment “...by the way of those whom You have blessed, not of those on whom wrath has fallen, and not of those who are lost” they divided into two verses, due to which the number of verses in the sura reached seven. At the same time, each side substantiated its position with speculative arguments. Those who accepted this fragment as one verse referred to the fact that its division violates the consonance of the endings of the verses in this surah. On the other hand, this fragment is significantly larger in size than the rest of the verses of the first sura, which serves as an argument in favor of the opposite opinion.

According to al-Suyuti, there was no disagreement between the readers regarding the division of only forty suras into verses: “Yusuf” (111 verses), “Hijr” (99 verses), “Bees” (128 verses), “Discrimination” (77 verses) and etc. In four cases, the readers disagreed regarding the division of the text into verses, but not regarding the number of verses: sura “Tale” (88 verses), “Spider” (69 verses), “Jinns” (28 verses) and “ Early evening time" (3 verses). In the remaining seventy cases, the disagreements concerned both the total number of verses and the division of the text into verses.

The reason for this was that during Muhammad's lifetime, the Companions learned the Koran orally. When reading the revelation, the Prophet indicated the completion of the verses with pauses, which did not always coincide with the completion of the thought. In many cases, some companions regarded the pause as the completion of the verse, while others did not. And since these discrepancies did not affect the content and meaning of the revelations, Muslims did not attach much importance to them. Some believed that Muhammad taught his disciples to divide all the suras into verses. In other words, they considered the basis for dividing the suras into verses to be takuf, i.e., divine decree. There are two arguments in favor of this opinion.

Firstly, according to the followers of the Kufi school, similar letter beginnings are in some cases considered separate verses, and in other cases - part of the following verse. For example, the formula yā-sin is considered a separate verse, and the similar formula tā-sin is recognized as part of a longer verse. In addition, the letter combination kāf-ha-yā-‘ayn-sād is considered one verse, and xā-mum-‘ayn-sin-kaf is divided into two verses.

If the Companions had independently divided the sacred text into verses, then, obviously, they would have used some kind of system for this. In this case, formulas similar in sound and number of letters would receive the same status. And since this is not so, it can be assumed that the companions relied on the instructions of Muhammad himself.

Secondly, the tradition has preserved credible legends about the superiority of the ‘throne verse’ (Sura 2 “The Cow”, verse 255), about the number of verses in individual suras. Consequently, the division of suras into verses was known even during the life of Muhammad.

According to another opinion, Muhammad did not teach his companions a clear division of suras into verses, and although most of the verses are determined in accordance with the pauses that he made while reading the Qur'an, the beginning and end of some verses were determined by the readers themselves.

In our opinion, this opinion is the most preferable, especially since different systems for dividing and counting verses have traditionally spread in different areas of the Caliphate. Each of them is associated with the name of a famous reader, who, in turn, traced it to one or more authoritative companions. For example, the Kufi account is associated with the name 'Ali ibn Abu Talib, the Meccan account with the names of Ibn 'Abbas and Ubayyah ibn Ka'b, the Syrian account with the name Abu ad-Darda. In many modern publications, in particular those published in Saudi Arabia, there are 6236 verses, which corresponds to the Kufi account.

Total number of verses in the Qur'an (according to various schools):

The sacred text begins with the “Opening” sura and ends with the “People” sura. The shortest surah “Kausar” consists of only three short verses, and the longest surah “Cow” consists of 286 (according to one of the most common opinions) verses. In the written text of the Qur'an, each sura, with the exception of the sura "Repentance", is preceded by a basmala. According to the story of Ibn ‘Abbas, transmitted by Abu Dawud, it was the next revelation of the basmala that served as an indication that the revelation of the sura had been completed. A sura is a part of the Koran that unites a group of verses into a whole. In Arabic, the word sura is used in the meanings of ‘degree’, ‘dignity’, ‘high structure’, ‘sign’, ‘beam’. It is formed from the word sur ‘fence’, ‘wall’. There is an opinion that the Koranic suras received this name because the words and verses in them are inextricably linked with each other, like bricks in a wall. Like high fortress walls, they, on the one hand, protect the message of Muhammad, and on the other hand, emphasize the greatness of the Koran.

Compiled under Caliph ‘Uthman ibn ‘Affan, the Mushaf-imām included 114 surahs. Muslims unanimously recognize this division of the holy book into suras. However, in some early lists the number of suras differed from the generally accepted one.

For example, Ibn Mas'ud's list did not include the first and last two suras, which he considered ordinary prayers. Ubayyah ibn Ka'b's list, on the contrary, consisted of one hundred and sixteen suras, since he added two prayers known as kunut to the canonical text. He called one of them Surah “Renunciation”: ثْنِي عَلَيْكَ الْخَيْرَ كُلَّهُ وَلا نَكْفُرُكَ، وَنَخْلَعُ وَنَ تْرُكُ مَنْ يَكْفُرُكَ “O Allah, verily, we turn to You for help, we ask You for forgiveness and praise You for all good things, we refuse and renounce those who are ungrateful to You.”.

Another prayer was called "Service": وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، نَرْجُو رَحْمَتَكَ وَنَخْشَى عَذَ All rights reserved. “O Allah, we worship only You, we pray only to You and we prostrate ourselves only before You, we strive only for You and serve You, we hope for Your mercy and we fear Your punishment; for Your punishment will befall the unbelievers!”

It is believed that these prayers were initially part of the Koran, and were later removed from its text. It is possible that there were only one hundred and fifteen suras in Ubayyah's list, since, according to some reports, he considered the Elephant and Quraish suras to be one sura.

According to the traditional point of view, the names of the suras were already in use during Muhammad's lifetime. Many suras have only one name, for example: “Women”, “Cattle”, “Fences”, “Maryam”, etc. Some suras were called differently by the companions. For example, Surah Muhammad is also known as Battle, and Surah Repentance has ten titles.

The Egyptian Koran scholar al-Zarkashi (d. 1393) notes that the principle of naming suras corresponds to the customs of the Arabs, who named famous qasidas according to the peculiarities of their content. Thus, the name of Surah “Cow” is associated with the story of the slaughter of a cow by the Israelites (Sura 2 “Cow”, verses 67-73).

Surah “The Family of ‘Imran” was named so because it describes the history of this family, the birth of Maryam and her son ‘Isa. In the sura “Women” special attention is paid to the prescriptions concerning women, and in the sura “Meal” the story of the sending down of a wonderful meal to the apostles of ‘Isa is described.

Obviously, these names were given either by the Prophet himself or by his disciples. It should be noted that in general, theologians did not allow new names to be invented for suras and recommended using existing ones.

One of the most frequently repeated and famous verses of the Final Revelation of the Almighty is “Ayatul-Kursi” (or verse “al-Kursi” - “Ayat of the Throne”). It is given in the second sura of the Book of Allah - “Al-Baqarah” (“The Cow”) under number 255.

It is reported from Abu Hurayrah (ra) that the Messenger of the Lord Muhammad (s.g.w.) admonished his ummah: “Truly, everything has a peak, and Surah “Bakara” is the peak of the Koran. And in this surah there is an verse that is the master of all the verses of the Koran - Ayatul-Kursi” (transmitted in the collections of Hakim and at-Tirmidhi).

In Arabic text of “Ayat of the Throne” looks like that:

اللّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

Transcription: Allahu la ilaha illahu, al-hayyul-Qayyum. La ta-huzuhu sina-tuu-ua la naum. Lyahu ma fis-samauati ua ma fil-ard. Manzallazi yashfa-'u 'indahu illa bi-iznih? Ya'lamu ma bayna aidihim wa ma halfahum. Wa la yu-hituna bi-shayim-min ‘il-mihi illya bima sha! Ua-si-'a Kursiyuhus-Samaua-ti wal-ard; wa la ya-udu-hu hifzu-huma wa Khuual-’aliyul-’aziym.

Translation of meaning: Allah - there is no god but Him, and only Him we should worship. Allah is Alive, Existing and preserves the existence of all people. Neither drowsiness nor sleep overwhelms him; He alone owns what is in the heavens and on earth; and He has no equal. Who will intercede for another before Him without His permission? Allah - glory to Him Almighty! - knows everything that has happened and what will happen. No one can comprehend anything from His wisdom and knowledge except what He allows. The Throne of Allah, His knowledge and His power are greater than the heavens and the earth, and His protection of them does not burden Him. Truly, He is the Most High, the One and the Great!

Many hadiths are devoted to the significance and greatness of this verse. Some of them are reliable, but there are also weak ones (in other words, there is a loss or questionable transmitters in the chain of transmitters).

For example, it is reported that if a believer says to himself the verse “al-Kursi” after completing the obligatory prayers before saying the tasbih (33 times each of “SubhanAllah”, “Alhamdulillah” and “Allahu Akbar!”), then after death nothing will prevent him from getting to Paradise.

It is also known that the fourth righteous caliph Ali (ra) said: “I do not understand those who, when going to bed, do not read the Ayat of the Throne.” According to him, if a person realized the degree of greatness of this verse, he would never neglect to read it, because this fragment of the Noble Quran was revealed to the Final Messenger of God (s.g.v.) from Arsh itself.

It is believed that reading “Ayat al-Kursi” helps to overcome the shaitan and rid the home of him. You can learn this dua by repeating the Koran-hafiz on our video, which also provides a transcription in Russian letters:

No one has any doubts or disagreements about the importance of constantly quoting Ayatul-Kursi. The reason is simple: the highest qualities inherent only to Him are very often mentioned here: Hayu (Eternally living, He who has neither beginning nor end); Qayyum (Existing, Independent of anyone or anything, not needing anyone or anything); Aliyu (Highest, Highly Honored); Azyimu (The Greatest).

In addition, the verse “al-Kursi” provides such signs of the Creator as:

• Vahdaniyat (Unity): “Allah - there is no god but Him...”;

• Geylm (Possession of knowledge): “...knows everything that was and what will be. No one can comprehend anything from His wisdom and knowledge except what He allows”;

• Malik (sovereignty): “He alone owns what is in the heavens and on the earth; and He has no equal...";

• Qudrat (Power): “The Throne of Allah, His knowledge and His power are broader than the heavens and the earth, and His protection of them does not burden Him”;

• Irada (Will): “Neither drowsiness nor sleep overtakes Him,” “no one can comprehend anything from His wisdom and knowledge except what He allows” (2:255).

This passage from Surah Baqarah has this name because of the word “Kursi” mentioned in it. Theologians have given it different interpretations. Hassan Basri believed that this refers to the Arsh (Throne) of the Lord of the Worlds. Ibn Kathir assured that “kursi” does not simply mean Arsh, but it is something more than a throne. Abdullah ibn Abbas (ra), in turn, emphasized: “Kursi” means gyylm (knowledge) of our Creator.

A sign, an edification, a proof, a miracle. Quranic verses are also called verses. This word is mentioned 382 times in the Koran. Various natural processes and objective events that are subordinated to... ... are called Divine signs (ayat).

verse- noun, number of synonyms: 1 river (2073) ASIS Dictionary of Synonyms. V.N. Trishin. 2013… Synonym dictionary

Ayat- Islam · Holy Scriptures… Wikipedia

verse- and yat, ah... Russian spelling dictionary

Ayat-yu- Kitchen entryway in a Nogai house. (Terms of Russian architectural heritage. Pluzhnikov V.I., 1995) ... Architectural Dictionary

AYAT- (Arabic miracle, sign) rhythmic unit of a chapter (surah) in the Koran. According to Muslims. creed, A. contains the true words of God himself... Atheist Dictionary

AYAT- (Arabic, “sign, miracle. Omen”): the smallest semantic passage of the Quranic text, a “verse” of the Quran. Mosques, other buildings, and tombstones are decorated with individual verses written or carved on wood or stone. Some verses and their parts are attributed... Eurasian wisdom from A to Z. Explanatory dictionary

verse- ar. zat. keep an eye on the noise suppressor... Kazakh publications encyclopedia of creation

Ayat (meanings)- Ayat: Ayat is the smallest structural unit of the Quran. Ayat (tributary of the Tobol) river Ayat (tributary of the Karatalayat) river ... Wikipedia

Ayat al-Kursi- 255th verse of Sura “al Bakara” (“The Cow”): “Allah has no god but Him, the living, the existing; neither drowsiness nor sleep overtakes Him; To Him belongs what is in the heavens and on earth. Who will intercede before Him, except with His permission? He knows what happened... Islam. Encyclopedic Dictionary.

Ayat (tributary of the Tobol)- This term has other meanings, see Ayat (meanings). It should not be confused with another river Ayat, one of the sources of Karatala Ayat (which in turn forms this river Ayat, merging with Arshagly Ayat). Ayat Characteristics Length 117 km... ... Wikipedia

Books

• Event and things, Smirnov Andrey Vadimovich. The book answers the question: how is it possible to conceptualize the basic element of language as 'harfa', which was developed in the Arabic linguistic tradition (AYT) starting from the 8th century? It has been shown that... Buy for 348 UAH (Ukraine only)
• Event and things, Smirnov Andrey Vadimovich. The book answers the question: how is it possible to conceptualize the basic element of language as “harf”, which was developed in the Arabic linguistic tradition (AYT) starting from the 8th century? Shown, that…

What does the name Ayat mean? For a long time, people have been interested in the meaning of this name. What happens if you name a child after Ayat? After all, each of us is given a name at birth that accompanies us throughout our lives. Even after death, it is customary to indicate information about the person on the memorial. And what is constantly with us cannot but affect our character and behavior. So let's go back to the secret of the name Ayat

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Scientists, philosophers, astrologers - they all struggled for centuries, trying to decipher male and female names. Nowadays, many books have been published with the meanings and secrets of the name Ayat, and the list is constantly updated, as new proper names appear over the years, and old ones go away and are forgotten. By the way, in ancient times, babies were given names that were even scary to pronounce. This was done specifically to ward off evil spirits. Later in Rus', children were called by two names, one was pronounced only in church and was hidden from everyone. It was believed that Ayat is the name of a guardian angel who will protect a person throughout his life. Today there is a special fashion for names. Many mothers and fathers carefully choose the name of their future baby, turning to Old Slavonic lists. Some people first study the meaning of the name, and only then choose the appropriate one. And there are fewer and fewer people who come up with names themselves. Here everything is limited to the flight of your imagination. But then the character of the owner of a unique name will be determined by phonetics - sound combinations and syllables. IN meaning of the name Ayat there are many ancient roots and sources that today are irretrievably lost...

Dear site visitors!
If you know any information about the name Ayat, then please write it in the comments. Contribute to the formation of the name directory, thank you in advance!

Surah Al Fatiha

You should know that the sura "Fatiha" There are three known names:

1. Fatihatul-Kitab (Sura that opens the Book).
2. Ummul-Kitab (Mother of Scripture).
3. Sabul-Mesani (Seven repeating).

The Qur'an begins with this surah, that's why it was named "Opening the Book." It contains the whole essence of the Qur'an, and from it the Qur'an originates. That's why this surah was called "Mother of Scripture" This surah was also named "Sabul-Mesani", because it consists of seven verses.

Some said that this surah was revealed in Mecca, and some said that it was revealed in Medina. There were those who argued that the sura "Fatiha" sent down twice: both in Mecca and in Medina. It is correct to say that it was revealed in Mecca.

The letter "ba" at the beginning of a word "bismillahi" is the same linking letter as "min" or "an". There is no verb in this sentence that it is associated with. This letter means "I begin", and the word "bismillahi" means “I begin in the name of Allah.” The letter "alif" at the beginning of the name in "bismillahi" was omitted for ease of pronunciation. When a name is called, the person to whom it belongs is meant.

Imam Khalil said: “The name of Allah is a word from which other words cannot be formed. It belongs only to Allah and is the name of the divine essence. This word contains all the divine attributes."

According to some, it is a derivative word (mushtaq), but some said that it is not a derivative.

The great scholar Seyyid Sharif Jurrani in the comments to the tafsir "Al-Kashshaf" writes: “Just as people are in amazement at the essence of Allah, in the same way they are in amazement at the name of Allah.”

The great Mufassir Qadi Beyzavi in ​​his tafsir says: “The name of Allah is not a proper name. If we allow such an assumption, then confusion will arise. Belief in Allah will be wrong.”

It is no coincidence that the Koran says this: “He (Allah) is the One who is God in the heavens and on earth. He is the Wise, the Knowing" (Sura “Decoration”, verse 84).

If the name of Allah were a proper name, then one would have to assume that the earth and heaven are a shell for it, and Allah is inside them. But it will be something that cannot even be imagined.

As you know, the name Allah denotes His quality of being a god on earth and heaven. There are many opinions on this matter. We've talked about this in some detail here. It's enough.

"Ar-Rahmanir-Rahim." Ibn Abbas says that these are two interrelated names of Allah. Imam Mubarrid explained this way: “Ar-Rahman has a more general meaning: “mercifully giving food to everyone: both believers and non-believers.” Ar-Rahim means the merciful. Allah will show mercy only to believers in akhirat.

There were disagreements regarding "bismillahi". Muslims from Medina said that “bismillah” is not part of the “Fatiha”, and is also not a verse in other suras, it is only a blessing before the start of the sura. Muslims from Mecca claimed that “bismillah” is a verse from “Fatiha”. It is given at the beginning of each sura to separate the suras from each other. According to them, the first verse of “Fatiha” is “Bismillahirrahmanirrahim”. And the last verse begins with the words “Siratallazina”. And according to those who claim that “Bismillahi” is not from “Fatiha”, the first verse of this surah is “Alhamdulillahi Rabbilameen”, and the last verse begins with the words “Gairil Magdubi”.

The word Al-Hamdu means that Allah is great and worthy of praise. This calls for people to say Al-Hamdu Lillahi.

Rabb means Lord, caring master. Rabbilamin means the Lord of the worlds, who ensures world order. The emergence and existence of worlds is possible only thanks to the divine essence and power of Allah. The universe is the visible result of the creation of the Almighty.

Said bin Musayyab said: “Allah has a thousand worlds. Of these, six hundred are at sea and four hundred are on land. According to Mikatil, Allah has eighty thousand worlds, of which forty thousand are on the sea and forty thousand on land. Wahb bin Munabbih said that Allah has eighteen thousand worlds, and the Earth is only one of them.

The venerable Ka'b al-Akhbar argued that the number of worlds of the Almighty is known only to Him. It was not without reason that it was said:

“No one knows the army of your Lord except Him.” (Surah “The Wrapped One”, verse 31).

"Maliki yawmid-Din" - Lord of the Day of Retribution. Asim and Kisai read like "Maliki yawmid-Din" other imams of Qira'at read as "Meliki yavmid-Din." Malik means the omnipotent Creator, who created everything from nothing, for Allah is able to create worlds. Melik means king, ruler. The word Malik has one more sound, so the sawab from reading it will be greater.

"Iyyaka nagbudu" - we recognize Your uniqueness and we worship You alone.

"Wa iyaka Nastain" - And we ask You alone for help.

"Ikhdina al-Siratal-Mustakim" means: guide us to the straight path. Hazrati Ali (r.g.) said that this means “keep us firmly on the straight path.” There are forms of the word sirat, sirat, zirat. All of them are correct, all are in the dictionary.

Ibn Abbas said that the straight path means the religion of Islam. Ibn Masud argued that the straight path means the path of Ahl-Sunnah wa Jamaat.

Abu al-Aliyah says that The direct dictionary meaning of the word sirat is an open and bright road.

"Siratallyazina anamta aleikhim" - in the way of those whom You have blessed. This means: let us follow the straight path of those for whom You did not spare Your mercy. The Venerable Ikrima said that to be on the straight path means to follow the path of those who have iman.

"Gairil Magdubi Aleihim" - not those on whom the wrath fell. This refers to the Jews. Only the disbelievers are destined to experience the wrath of Allah, so the wrath of Allah will not fall on the Mumin.

"Va lad-Dallin" - and not lost. This means: do not mislead us, do not force us to go with those who are lost, who have strayed from the straight path.

The word "Amen" means: “My Allah! Hear my appeal and accept my prayer."

From the book "Anvarul-ashikyn"