Читать книгу A Dictionary of Islam. Being a cyclopedia of the doctrines, rites, ceremonies, and customs, together with the technical and theological terms, of the Muhammadan religion онлайн

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Two well-known dictionaries, compiled in modern times in Hindustān, are the G͟hiyās̤u ʾl-Lug͟hat, by Maulawī G͟hiyās̤u ʾd-dīn of Rāmpūr, and the Muntaha ʾl-ʿArab, by ʿAbdu ʾr-Raḥīm ibn ʿAbdu ʾl-Karīm of Ṣafīpūr. These are both Arabic and Persian lexicons.

The Arabic-Latin dictionary of Jacob Golius, was printed at Leyden, A.D. 1653; that of Freytag at Halle, A.D. 1830–35.

The Arabic-English and English-Arabic dictionaries extant are—

Richardson’s Persian-Arabic-English, A.D. 1777.

Richardson’s English-Persian-Arabic, A.D. 1810.

Francis Johnson’s Persian-Arabic-English, A.D. 1852.

Catafago’s Arabic-English and English-Arabic, new edition, 1873.

Lane’s Arabic-English, A.D. 1863 to 1882, imperfect.

Dr. Badger’s English-Arabic, A.D. 1881.

Dr. Steingass’s English-Arabic, A.D. 1882.

AL-AʿRĀF (الاعراف‎). (1) The partition between heaven and hell, described in the Qurʾān, Sūrah vii. 44, “Betwixt the two (heaven and hell) there is a partition; and on al-Aʿrāf are men who know all by their marks; and they shall cry out to the inhabitants of Paradise, ‘Peace be upon you!’ (but) they have not (yet) entered it, although they so desire. And when their sight is turned towards the dwellers in the Fire, they say, ‘O our Lord, place us not with the unjust people.’” According to Sale, al-Aʿrāf is derived from the verb ʿarafa, which signifies “to distinguish between things, or to part them”; though some commentators give another reason for the imposition of this name, because, say they, those who stand on this partition will know and distinguish the blessed from the damned by their respective marks or characteristics: and others say the word properly intends anything that is elevated, as such a wall of separation must be supposed to be. Some imagine it to be a sort of limbo for the patriarchs and prophets, or for the martyrs and those who have been most eminent for sanctity. Others place here those whose good and evil works are so equal that they exactly counterpoise each other, and therefore deserve neither reward nor punishment; and these, say they, will on the last day be admitted into Paradise, after they shall have performed an act of adoration, which will be imputed to them as a merit, and will make the scale of their good works to preponderate. Others suppose this intermediate space will be a receptacle for those who have gone to war, without their parents’ leave, and therein suffered martyrdom; being excluded from Paradise for their disobedience, and escaping hell because they are martyrs. (2) The title of Sūrah vii. (3) A term used by Ṣūfī mystics to express a condition of the mind and soul when meditating on the existence of God in all things.