{"id":219923,"date":"2019-03-18T17:35:24","date_gmt":"2019-03-18T16:35:24","guid":{"rendered":"https:\/\/sandzakpress.net\/arhiva\/dvanaest-vrela-koja-se-spominju-u-kuranu"},"modified":"2019-03-18T17:35:24","modified_gmt":"2019-03-18T16:35:24","slug":"dvanaest-vrela-koja-se-spominju-u-kuranu","status":"publish","type":"post","link":"https:\/\/sandzakpress.net\/arhiva\/dvanaest-vrela-koja-se-spominju-u-kuranu\/","title":{"rendered":"Dvanaest vrela koja se spominju u Kur\u2019anu"},"content":{"rendered":"

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Motiv\u00a0 \u201cdvanaest\u00a0\u00a0 vrela\u201c (ithnat\u0101 \u00a0\u2018a\u0161rata \u2018aynan<\/em>\u00a0) pomalja se u Kur\u2019\u0101nu na dva\u00a0 mjesta. Prvi spomen je u suri\u00a0al-Baqarah<\/em>\u00a0(II:60):<\/p>\n

\u201cI kada Musa (Mojsije) zatra\u017ei vode narodu svome, naredismo Mi: \u201cUdari \u0161tapom svojim po stijeni\/kamenu!\u201c Iz stijene\u00a0dvanaest vrela<\/em>\u00a0provrije, svako bratstvo [jevrejskog naroda] znalo je poji\u0161te svoje.\u201c<\/p>\n

U suri\u00a0al-A\u2018r\u0101f<\/em>\u00a0(VII:160)\u00a0\u00a0 motiv \u201cdvanaest vrela\u201c spominje se neznatno druk\u010dije:<\/p>\n

\u201cI Mi smo njih [jevreje] u dvanaest plemena na zajednice razdijelili, I Musau smo, kad mu narod njegov vode zatra\u017ei, objavili: \u201c\u0160tapom svojim po stijeni\/kamenu udari!\u201c I iz stijene\u00a0dvanaest vrela<\/em>pote\u010de, svako bratstvo znalo je poji\u0161te svoje!\u201c<\/p>\n

Engleski prevoditelji Kur\u2019\u0101na \u201cdvanaest vrela\u201c obi\u010dno prevode kao\u00a0\u201ctwelve springs of water\u201c<\/em>(Mahmoud M. Ayoub, I, 97) ili\u00a0\u00a0\u201ctwelve springs\u201c<\/em>\u00a0(M. M. Pickthall, 38), i sl., dok se njema\u010dki prevoditelji\u00a0\u00a0 naj\u010de\u0161\u0107e opredjeljuju\u00a0\u00a0 za opciju\u00a0\u201czw\u00f6lf Quellen\u201c<\/em>\u00a0(npr. Max Henning, 9). I. J. Kra\u010dkovski ovu sintagmu na ruski prevodi kao \u201c\u0414\u0412\u0415\u041d\u0410\u0414\u0426\u0410\u0422\u042c \u0418\u0421\u0422\u041e\u0427\u041d\u0418\u041a\u041e\u0412\u201c \u00a0\u00a0(Kra\u010dkovski, \u041a\u041e\u0420\u0410\u041d, 10).<\/p>\n

Prema tekstualnoj evidenciji Kur\u2019\u0101na, \u010dudo \u00a0\u201cdvanaest vrela\u201c spominje se samo i jedino u vezi sa jevrejskim narodom i Musaom, a.s.<\/p>\n

Komentari Kur\u2019\u0101na \u0161iroko tuma\u010de\u00a0 \u201cdvanaest vrela\u201c,\u00a0 daju mnoge odgovore na pitanja za\u0161to se ovo \u010dudo zbilo, kako, kada i gdje se zbilo, i sl. Ism\u0101\u2018\u00edl \u00d5aqq\u00ed\u00a0 Bur\u00fasaw\u00ed (I, 146) tvrdi da se\u00a0 \u201cizviranje dvanaest vrela\u201c koje se spominje u II:60., treba smatrati jednom od blagodati kojima je Bog obasuo jevrejski narod kao\u00a0\u201cizabrani narod\u201c<\/em>. Na te blagodati se izravno ukazuje u suri II:47:<\/p>\n

\u201cO sinovi Israilovi! Sjetite se Moje blagodati\u00a0\u00a0 koju sam vam podario, i da sam vas Ja nad ostale svjetove odlikovao!\u201c<\/p>\n

Bur\u00fasaw\u00ed za \u010dudo \u201cizviranja dvanaest vrela iz kamena\u201c jednostavno ka\u017ee:\u00a0Ni\u2018mah uhr\u0101<\/em>\u00a0(\u0646\u0650\u0639\u0652\u0645\u064e\u0629\u064c \u0623\u064f\u062e\u0652\u0631\u0649\u064e\u2026) to jest, \u201cdruga \/jo\u0161 jedna\/ blagodat\u201c data jevrejima. Bur\u00fasaw\u00ed u svome tafs\u00edru ranije \u00a0\u00a0\u00a0(I, 126) me\u0111u ovim Bo\u017eanskim blagodatima prema jevrejskom narodu pobraja sljede\u0107e:<\/p>\n

    \n
  1. a) opskrba hranom zvanom\u00a0m\u0101na<\/em>\u00a0ili spu\u0161tanje\u00a0m\u0101ne<\/em>\u00a0u pustinji (inz\u0101lu l-manni<\/em>),<\/li>\n
  2. b) darivanje prepelica (inz\u0101lu s-salw\u0101<\/em>),<\/li>\n
  3. c) nadno\u0161enje oblaka kao hladova (tazl\u00edlu l-gam\u0101m<\/em>),<\/li>\n
  4. d) izviranje vode iz kamena (tafd\u017e\u00edru l-m\u0101\u2019i mina l-had\u017eari<\/em>), i druge.<\/li>\n<\/ol>\n

     <\/p>\n

    Az-Zamah\u0161ar\u00ed (I, 172) smatra da \u00a0\u00a0doga\u0111aj u vezi sa \u201cdvanaest vrela\u201c vremenski pada u doba kad se jevrejski narod na\u0161ao usred Sinajske pustinje (nakon spasenja, to jest\u00a0\u00a0\u00a0Izlaska<\/em>\u00a0iz Egipta i prelaska preko Crvenog mora). Tu, u pustinji, M\u00fas\u00e5ov narod je bio o\u017eednio, M\u00fas\u0101\/Mojsije je molio Boga da ih napoji\u00a0(\u2018ata\u0161<\/em>\u00fa\u00a0f\u00ed\u00a0 t-t\u00edhi\u00a0 fa da\u2018\u0101 lahum m\u00fas\u0101 bi s-suqy\u0101<\/em>).<\/p>\n

    Klasi\u010dnim komentatorima\u00a0\u00a0 nije promakla\u00a0 \u201c\u010dinjenica vode\u201c u mnogim \u010dudima koja Kur\u2019\u0101n dokumentira u vezi sa M\u00fas\u0101om\/Mojsijem.<\/p>\n

    Prvo, sam je M\u00fas\u0101 kao novoro\u0111en\u010de prvo stavljen u kov\u010de\u017ei\u0107, i\u00a0 \u201cba\u010den\u201c u\u00a0rijeku<\/em>\u00a0(vjerovatno rukavac Nila). Kako je faraon naredio ubijanje mu\u0161ke djece me\u0111u jevrejima, to je majci M\u00fas\u0101ovoj,\u00a0\u00a0 Bo\u017eanskim nadahnu\u0107em,\u00a0 zapovje\u0111eno sljede\u0107e (al-Qasas<\/em>, XXVIII:7):<\/p>\n

    \u201cDoji ga [M\u00fas\u0101a\/Mojsija] ti, a kad se za njega upla\u0161i\u0161 [da \u0107e ga faraon umoriti] \u2013 u rijeku ga baci! I nemoj se bojati niti tugovati,\u00a0 Mi \u0107emo ga zbilja tebi vratiti,\u00a0 i poslanikom \u0107emo ga u\u010diniti!\u201c<\/p>\n

    Iz ovog mjesta u Kur\u2019\u0101nu\u00a0\u00a0 (XXVIII:7) raspoznajemo da je faraonova porodica\u00a0\u00a0 na\u0161la kov\u010deg (u kojem je bilo novoro\u0111en\u010de, M\u00fas\u00e5), i izvadila ga iz rijeke.<\/p>\n

    Drugo, \u010dinjenica da je M\u00fas\u0101 spa\u0161en iz vode, umnogome se transponira u kasnijem poslani\u010dkoj misiji M\u00fas\u0101a. Naime, Bo\u017eanskom odlukom i on, sam \u00a0M\u00fas\u0101,\u00a0\u00a0postaje spasitelj<\/em>\u00a0svoga jevrejskog naroda, sudjeluju\u0107i u \u010dudu\u00a0 \u201crastavljanja vode na dvije strane\u201c, to jest \u201crastupanja mora\u201c. (U II:50., stoji: \u201cI kad smo vam [jevrejima] more raskolili\/rastupili, pa vas spasili\u2026\u201c).<\/p>\n

    Tre\u0107e, \u010dudo izvo\u0111enja vode iz kamena, \u010dudo darivanja\u00a0 \u201cdvanaest vrela\u201c iz stijene\/kamena, jeste kulminiranje M\u00fas\u0101ovih sudjelovanja u doga\u0111anju \u010duda koja daje Bog njegovim posredstvom!\u00a0 Prakti\u010dki, M\u00fas\u0101ov \u0161tap (\u2018as\u0101 m\u00fas\u0101) od\u00a0suhog drveta<\/em>, koji u sebi ne sadr\u017ei vodu, udara od\u00a0suhi kamen<\/em>\u00a0\u2013 potom se pomalja\u00a0 \u201cdvanaest vrela\u201c kuljaju\u0107e vode\u00a0 \u2013 to je u sr\u017ei doslovnog \u010ditanja ovemu\u2018d\u017eize<\/em>\u00a0ili \u010duda.<\/ins><\/ins><\/ins><\/p>\n

    Klasi\u010dni komentatori Kur\u2019\u0101na (az-Zamah\u0161ar\u00ed, Ibn \u2018Arab\u00ed, Bur\u00fasaw\u00ed\u2026) dali su svoje obja\u0161njenje ove mu\u2018d\u017eize \u201cizviranja dvanaest vrela iz stijene\/kamena\u201c. Naravno,\u00a0 Az-Zamah\u0161ar\u00ed (I, 172-173) nije sklon prihvatiti da se tu radi o bilo kojem kamenu (ili stijeni!) u pustinji.<\/p>\n

    On\u00a0 \u201cracionalizira\u201c ovo \u010dudo\u00a0 \u201cdvanaest vrela\u201c tako \u0161to smatra da je kamen od koji je\u00a0\u00a0 M\u00fas\u0101\u00a0 udario svojim \u0161tapom bio ve\u0107 neka vrsta \u201cobrednog rekvizita\u201c M\u00fas\u0101ova, pa i mnogih drugih poslanika, sve\u00a0 to odranije! Az-Zamah\u0161ar\u00ed \u00a0tvrdi da je to kamen\u00a0al-had\u017ear<\/em>, to jest kamen koji ima\u00a0AL<\/em>\u00a0\u00a0ili odre\u0111eni \u010dlan, to je, ukratko,\u00a0 \u201cpoznati kamen\u201c (had\u017ear ma\u2018l<\/em>\u00fam<\/em>), tvrdi ovaj komentator Kur\u2019\u0101na. Naravno, posve je jasno da \u0107e ovaj\u00a0 komentator Kur\u2019\u0101na potom objasniti \u201cpovijest tog \u010dudotvornog kamena\u201c, te, domalo dalje, tvrdi da se predanjem kazuje da je to:<\/p>\n

    \u201c\u2026kamen sa Sinajske Gore, M\u00fas\u0101\/Mojsije ponio ga je sa sobom, bio je to \u010detvrtasti kamen, imao je \u010detiri (ravne) strane, na svakoj strani izvirala su tri izvora vode, za svako bratstvo [jevreja] po jedan izvor koji te\u010de u potok za doti\u010dno bratstvo\u2026\u201c<\/p>\n

    Narednu komentatorsku mogu\u0107nost obja\u0161njenja ovog\u00a0 \u201c\u010dudotvornog kamena\u201c az-Zamah\u0161ar\u00ed nudi i otkriva u predanju koje veli: \u201cda je ovaj kamen sam Adem\/\u00c5dam, a.s., spustio iz Raja, pa su ga ljudi prenosili \u00a0naslje\u0111em, tako je kamen\u00a0\u00a0 dospio do \u0160u\u2018ayba, a ovaj ga je predao sa \u0161tapom M\u00fas\u0101u\u2026\u201c<\/p>\n

    I u Bur\u00fasaw\u00edja (I, 146-147) nalazimo sli\u010dna obja\u0161njenja u vezi sa porijeklom M\u00fas\u0101ova \u0161tapa (\u2018as\u00e5 m\u00fas\u00e5), on smatra da je ovaj \u0161tap porijeklom iz Raja, prelazio je od poslanika do poslanika (hamalah\u0101 \u0101damu mina l-d\u017eannati fa taw\u0101rathah\u00e5 l-anbiy\u00e5\u2019u<\/em>).<\/p>\n

    Nema sumnje da se ovakvim komentatorskim sredstvima osigurava efikasno tuma\u010denje \u201ckontinuteta \u010duda\u201c, ali i pologa i iste zada\u0107e,\u00a0 me\u0111u Bo\u017eijim poslanicima razli\u010ditih vremena, epoha, naroda. Npr. premda se \u201cCrni kamen\u201c (al-\u00f5ad\u017earu l-aswad<\/em>) \u00a0nijednom ne spominje u Kur\u2019\u0101nu, komentatori Kur\u2019\u0101na spominju predanja o duhovnom pologu koji nosi taj kamen, to jest: povezuju davne cikluse i drevne poslanike sa ovim kamenom, i tako idu sve do pojave Muhammeda, a.s.!<\/p>\n

    Bilo kako bilo, o kamenu iz kojeg je poteklo\u00a0 \u201cdvanaest vrela\u201c komentatori donose veoma brojna predanja. Sam az-Zama\u00ea\u0161ar\u00ed (I, 173) navodi nekoliko predanja o tome:<\/p>\n

    \u2013\u00a0 da je M\u00fas\u0101\u00a0 \u201cnosio kamen u svojoj torbi (fi mihlatihi<\/em>), gdje god bi se odmarali, vadio bi ga\u201c,<\/p>\n

    -k tome, \u201ckad bi svojim \u0161tapom udario po njemu, voda bi potekla; a kad bi udario opet, kamen bi zasu\u0161io\u201c,<\/p>\n

    -jevrejski narod u pustinji je govorio: \u201cakoli M\u00fas\u0101 izgubi svoj \u0161tap \u2013 pomrije\u0107emo od \u017ee\u0111i!\u201c (in faqada musa asahu mitna \u2018ata\u0161en<\/em>), pa mu je objavljeno: \u201cNemoj vi\u0161e udarati po kamenu; progovori mu\/zapovjedi mu! \u00a0Poslu\u0161a\u0107e te (tj. iz kamena \u0107e tvojom rije\u010dju pote\u0107i voda), kako bi iz toga jevreji uzeli pouku\u2026\u201c.<\/p>\n

    Bur\u00fasaw\u00ed (I, 147) na svoj lijepi sufijski na\u010din tuma\u010di \u010dudo pomaljanja \u201cdvanaest vrela\u201c iz kamena. On ka\u017ee da je \u201cBog veli\u010danstveni mogao dati da provrije voda i dati rastupanje mora bez [M\u00fas\u0101ova] udarca \u0161tapom, ali\u00a0\u00a0 \u2013 \u00a0Bog je htio\u00a0 povezati uzrokovane stvari sa uzrocima kao znamenje za one koji Ga \u0161tuju\u2026\u201c<\/p>\n

    Bur\u00fasaw\u00ed na istoj stranici svoga tafs\u00edra podsje\u0107a na neobi\u010dnost \u201c\u010de\u017enje i privla\u010denja \u017eeljeza spram\u00a0 magnetnog kamenja\u201c (d\u017eazbu l-had\u00edd f\u00ed had\u017eari l-magnatis<\/em>). Bur\u00fasaw\u00ed time na svoj na\u010din, \u00a0\u201csufijskim izlaganjem smjerova ljubavi\u201c, ukazuje da je Bog pot\u010dinio ovaj kamen, da je ovaj kamen, po kojem je M\u00fas\u0101 udarao svojim \u0161tapom, odavao pojavu privla\u010denja vode iz utrobe Zemlje (d\u017eazbu l-ma’i min tahti l-ardi<\/em>)\u2026 (147).<\/p>\n

    Ibn \u2018Arabi (I, 38) daje veoma zanimljiva sufijska tuma\u010denja\u00a0 \u201cizviranja vode iz kamena\/stijene\u201c. On tvrdi da je M\u00fas\u0101, a.s., ovim napajanjem tra\u017eio\u00a0 \u201cspu\u0161tanje ki\u0161a znanja,\u00a0\u00a0 znamenja\/mudrosti i nutarnjih smislova\u201c (talaba nuz\u00fala am\u00e3\u00e5ri l-\u2018ul\u00fami wa l-\u00f5ikami wa l-ma\u2018\u00e5n\u00ed), sve to tra\u017eio je da do\u0111e iz\u00a0 \u201cneba duha\u201c (min sama\u2019i r-r<\/em>\u00fahi<\/em>).<\/p>\n

    Dvanaest vrela Ibn \u2018Arab\u00ed tuma\u010di tako da su data prema broju \u010dovjekovih osje\u0107anja, razbora, opa\u017eanja, \u010duvstava, spoznajnih sposobnosti (al-ma\u0161\u00e5\u2018iru l-ins\u00e5niyyah<\/em>). Prema njemu, postoji pet vanjskih osjetila (al-haw\u00e5su l-hamsu az-zahirah<\/em>), zatim pet nutarnjih osjetila (al-haw\u00e5su l-hamsu\u00a0 al-batinah<\/em>), te umska teorijska sposobnost\/osjetilo (al-\u2018\u00e5qilatu n-nazariyyatu<\/em>) i umska prakti\u010dna sposobnost\/osjetilo (al-\u2018\u00e5qilatu l-\u2018amaliyyatu<\/em>).<\/p>\n

    Uzeto sve skupa \u2013 ovih \u00a0\u00a0osjetila\/spoznajnih sposobnosti brojem je\u00a0\u00a0dvanaest!<\/em><\/p>\n

    Ibn \u2018Arab\u00ed izravno predla\u017ee da se na taj na\u010din zna\u010denjski obuhvati \u00a0\u201cdvanaest vrela\u201c \u00a0kao dvanaest vrsta spoznaje i prakti\u010dnog djelovanja. Ibn \u2018Arab\u00ed na ovom mjestu pridaje veliki zna\u010daj osjetilima\/opa\u017eajima (preko kojih \u010dovjek prima spoznaju svijeta), on navodi i jedno predanje (za koje tvrdi da je) od Bo\u017eijeg poslanika Muhammeda, a.s:\u00a0Man faqada hissan faqada \u2018ilman<\/em>, \u201cko izgubi opa\u017eanje, izgubio je znanje\u201c,\u00a0 tj: gubitak osjet(il)a dovodi do gubitka znanja!<\/p>\n

    Preporod, Enes Kari\u0107<\/strong><\/em><\/p>\n

    <\/span>
    \nPogledajte vijest na izvornom sajtu:<\/p>\n

    Dvanaest vrela koja se spominju u Kur\u2019anu<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

    Motiv\u00a0 \u201cdvanaest\u00a0\u00a0 vrela\u201c (ithnat\u0101 \u00a0\u2018a\u0161rata \u2018aynan\u00a0) pomalja se u Kur\u2019\u0101nu na dva\u00a0 mjesta. Prvi spomen je u suri\u00a0al-Baqarah\u00a0(II:60): \u201cI kada Musa (Mojsije) zatra\u017ei vode narodu svome, naredismo Mi: \u201cUdari \u0161tapom svojim po stijeni\/kamenu!\u201c Iz stijene\u00a0dvanaest vrela\u00a0provrije, svako bratstvo [jevrejskog naroda] znalo je poji\u0161te svoje.\u201c U suri\u00a0al-A\u2018r\u0101f\u00a0(VII:160)\u00a0\u00a0 motiv \u201cdvanaest vrela\u201c spominje se neznatno druk\u010dije: \u201cI Mi […]<\/p>\n","protected":false},"author":83,"featured_media":219925,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10514],"tags":[10516],"class_list":{"0":"post-219923","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-islam-press","8":"tag-islam"},"yoast_head":"\nDvanaest vrela koja se spominju u Kur\u2019anu<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sandzakpress.net\/arhiva\/dvanaest-vrela-koja-se-spominju-u-kuranu\/\" \/>\n<meta property=\"og:locale\" content=\"bs_BA\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Dvanaest vrela koja se spominju u Kur\u2019anu\" \/>\n<meta property=\"og:description\" content=\"Motiv\u00a0 \u201cdvanaest\u00a0\u00a0 vrela\u201c (ithnat\u0101 \u00a0\u2018a\u0161rata \u2018aynan\u00a0) pomalja se u Kur\u2019\u0101nu na dva\u00a0 mjesta. Prvi spomen je u suri\u00a0al-Baqarah\u00a0(II:60): \u201cI kada Musa (Mojsije) zatra\u017ei vode narodu svome, naredismo Mi: \u201cUdari \u0161tapom svojim po stijeni\/kamenu!\u201c Iz stijene\u00a0dvanaest vrela\u00a0provrije, svako bratstvo [jevrejskog naroda] znalo je poji\u0161te svoje.\u201c U suri\u00a0al-A\u2018r\u0101f\u00a0(VII:160)\u00a0\u00a0 motiv \u201cdvanaest vrela\u201c spominje se neznatno druk\u010dije: \u201cI Mi […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/sandzakpress.net\/arhiva\/dvanaest-vrela-koja-se-spominju-u-kuranu\/\" \/>\n<meta property=\"og:site_name\" content=\"Sand\u017eak PRESS\" \/>\n<meta property=\"article:published_time\" content=\"2019-03-18T16:35:24+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/sandzakpress.net\/arhiva\/wp-content\/uploads\/2019\/03\/ip3-2-1.png\" \/>\n\t<meta property=\"og:image:width\" content=\"732\" \/>\n\t<meta property=\"og:image:height\" content=\"323\" \/>\n\t<meta property=\"og:image:type\" 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