Yarım ay hám juldız

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Islamda keńnen qollanılatuǵın jasıl juldız hám yarım ay tımsalı (Islam).

Eramızdan burınǵı I ásirde Vizantiyada qollanılǵan juldız hám yarım ay belgisiniń áyyemgi naǵısı.

Juldız hám yarım aydıń qospa súwreti hár qıylı tariyxıy kontekstlerde qollanılǵan. Sonıń ishinde, ol Osmaniyler imperiyasınıń tanımalı belgilerinen biri bolǵan. Házirgi dáwirde bolsa ayırım mámleketler tárepinen milliy belgi sıpatında, sonday-aq, ayırım musılmanlar tárepinen islam tımsalı sıpatında paydalanıladı^[1], biraq basqa musılmanlar onıń islam tımsalı sıpatında qollanılıwın biykarlaydı^[2]. Bul belgi shama menen b.e.sh. 300-jıllarda grek koloniyası bolǵan Vizantiyada qáliplesken, biraq ol qısqa múddetke Vizantiyanı óz mámleketine qosıp alǵan Pontiya patshası Mitridat VI Evpator tárepinen patshalıq belgisi sıpatında qollanılǵannan keyin jáne de keń tarqala baslaǵan^[3]. V ásir dawamında bul belgi Sasaniyler imperiyası tárepinen shıǵarılǵan teńgelerde sáwlelengen. Belgi III ásirden imperiya aymaqlarınan Orta Shıǵıs boylap 400 jıldan aslam waqıt dawamında tengelerde súwretlengen hám VII ásirde Persiya musılmanlar tárepinen basıp alınıwı nátiyjesinde Sasaniyler mámleketiniń qulawına shekem dawam etken^[4]. Musılman basqınshılar tárepinen hákimiyat iyelengennen soń, xalifalıqtıń dáslepki jıllarında da bul belgi tengelerde saqlanıp qalǵan, sebebi sol dáwirdegi tengeler Sasaniyler tengeleriniń dál nusqası bolǵan.

Belginiń eki elementi de - juldız hám yarım ay - Áyyemgi Jaqın Shıǵıs ikonografiyasında uzaq tariyxqa iye bolıp, olar Quyash hám Ay yamasa Ay hám Venera (Tań juldızı) (yamasa olardıń iláhiy tımsalların) ańlatqan. Yarım ay negizinde Veneranı ańlatıwı múmkinligi haqqında pikirler bildirilgen^[5]^[6], yamasa Quyash tutılıwı waqtındaǵı Quyashtı ańlatıwı múmkin degen gúmánlardı da aytqan^[7]. Juldız hám yarım ay tımsalları bólek-bólek súwretlengen tengeler áyyemgi tariyxqa iye bolıp, olar Mesopotamiya ikonografiyası menen baylanıslı bolıwı múmkin. Juldız yamasa Quyash kóbinese yarım ay doǵasınıń ishinde súwretlengen bolıp, bunday súwretler qatar jaylasqan juldız hám yarım ay súwretlerinen parıq qılıw ushın «yarım ay ishindegi juldız» dep te ataladı^[8]. Atap aytqanda, numizmatika tarawında juldız bir noqatqa ápiwayılastırılǵan jaǵdaylarda «yarım ay ishindegi noqat» ataması qollanıladı^[9].

Tariyxı

Kelip shıǵıwı hám ótmishi

Nabonid (b.e.sh. 556-539-jıllar) stelasında Venera, Quyash hám Ay súwretleri (Harran, Şanlıurfa muzeyi)^[10]

Shumer ikonografiyasında juldız yamasa juldızlar menen birgelikte súwretlengen yarım aylar keń tarqalǵan bolıp, yarım ay ádette ay qudayı Sin (Nanna) menen, juldız bolsa Ishtar (Inanna, yaǵnıy Venera) menen baylanısqan; kóbinese olar Shamashtıń quyash diski menen birge jaylastırılǵan^[11]^[12]. Sońǵı Bronza dáwiri Kananda juldız hám yarım ay motivleri moab atlı mórlerde de ushırasadı^[13].

Mısır ierogliflerinde «ay» (

) hám «juldız» (

) belgileriniń qosıp jazılıwı juldız hám yarım ay formasın payda etedi

, hám bul «ay» mánisindegi ꜣbd sózi ushın anıqlawısh sıpatında qollanıladı^[14].

Keyinshelik, Bosfor patshalıǵında rawajlanǵan «juldız hám yarım ay» yamasa «yarım ay ishindegi juldız» súwretleniwin Mesopotamiya kórkem-ónerine anıq baylanıstırıw qıyın. Biraq, Sinniń yarım ayı hám Ishtardıń bes qırlı juldızınan ibarat yarım ay ishinde jaylastırılǵan juldızdıń (keyingi ellinistik dáwir tımsalına uqsas) súwretleniwi kóplegen basqa belgiler menen birge Navuxodonosor I niń (b.e.sh XII ásir) shegara tasında da ushırasadı (bul tabılma 1896-jılı Djon Genri Xeyns tárepinen Nippurda tabılǵan^[15]). Usıǵan uqsas jaylasıwdıń bir úlgisi 1920-jıllarda úyrenilgen Ur-Nammu (Urdıń Úshinshi dinastiyası) dıń bóleklengen stelasın qayta tiklewde de ushırasqan^[16].

Klassikalıq antik dáwir

Grekler hám rimliler

Islam tımsalı

XX ásirdiń ortalarına kelip, bul tımsal Islam yamasa musılman jámáátiniń tımsalı sıpatında qayta talqılanıp baslandı^[17]. Bul belgi 1970-jıllarda arab milleti yamasa islamshılıq háreketleri tárepinen de qabıl etilgen, sonday-aq, Arab Islam Respublikası (1974) hám AQShtaǵı Islam milleti (1973) tárepinen de alǵa súrilgen^[18].

Cyril Glassé óziniń Islam dininiń jańa enciklopediyası (2001-jılǵı basılım, «Moon» maqalası) shıǵarmasında bılay deydi: «Dástúriy tımsallar tilinde yarım ay hám juldız xristianlıq ushın atanaq qanday tımsal bolsa, Islam ushın da sonday tımsalǵa aylanǵan^[1].»

Buǵan qarama-qarsı ráwishte, diniy islamiy basılım bolǵan Crescent (yarım ay) jurnalı avtorlardıń atların keltirmey mınaday pikirdi bildiredi: «Kóplegen musılman alımları yarım aydı islam tımsalı sıpatında paydalanıwdı biykarlaydı^[2].»

2017-jıldıń 28-fevral kúni Qıtaydıń Sinczyan qalasındaǵı Xotan provinciyasına qaraslı Qira rayonı húkimeti tárepinen kiyim-kenshek yamasa jeke buyımlarda «juldız hám yarım ay» belgisin tikkenligi yamasa mobil telefon qabında, shıjlan yamasa basqa da taǵınshaqlarda «Shıǵıs Túrkstan» sózleri bar ekenligi haqqında basqalar ústinen xabar bergen shaxslarǵa aqshalay sıylıq beriletuǵınlıǵın járiyaladı^[19].

Derekler

1 2 Cyril Glassé, The New Encyclopedia of Islam (revised ed. 2001), s.v. "Moon" (p. 314).
1 2 "Many Muslim scholars reject using the crescent moon as a symbol of Islam. The faith of Islam historically had no symbol, and many refuse to accept it." Fiaz Fazli, Crescent magazine, Srinagar, September 2009, p. 42.
↑ Andrew G. Traver, From Polis to Empire, The Ancient World, c. 800 B.C.–A.D. 500, Greenwood Publishing Group, 2002, p. 257
↑ "The star and crescent are common Persian symbols, being a regular feature of the borders of Sassanian dirhems." Philip Grierson, Byzantine Coins, Taylor & Francis, 1982, p118
↑ Bradley Schaefer (Dec 21, 1991). "Heavenly Signs". New Scientist: 48–51.
↑ David Lance Goines «Inferential evidence for the pre-telescopic sighting of the crescent Venus» (1995-jıl 18-oktyabr).
↑ This would explain cases where the inside curve of the crescent has a smaller radius of curvature than the outer, the opposite of what happens with the moon. Jay M. Pasachoff (Feb 1, 1992). "Crescent Sun". New Scientist. https://www.newscientist.com/letter/mg13318066-400-letters-crescent-sun/.
↑ "There are also three cases [... viz., associated with the "Danubian Rider Religion"] where the star, figured as a radiate disc 'balancing the crescent moon', must represent Sol, balancing Luna who is represented as a crescent instead of in bust. The 'star in crescent' theme itself appears only once, on an engraved gem, accompanied by the lion and an indecipherable inscription [...] This theme is connected with the Orient and has a long history behind it in the Hittite, Babylonian, Assyrian, Sassanid and Iranian worlds. Campbell gives us valuable particulars. The heavenly bodies thus symbolized were seen as the powerful influence of cosmic fatalism guiding the destinies of men." Dumitru Tudor, Christopher Holme (trans.), Corpus Monumentorum Religionis Equitum Danuvinorum (CMRED) (1976), p. 192 (referencing Leroy A. Campbell, Mithraic Iconography and Ideology' '(1969), 93f.
↑ e.g. Catalogue of the Greek coins in The British Museum (2005), p. 311 (index).
↑ A similar stele found in Babylon is kept in the British Museum (no. 90837).
↑ Michael R. Molnar, The Star of Bethlehem, Rutgers University Press, 1999, p78
↑ "the three celestial emblems, the sun disk of Shamash (Utu to the Sumerians), the crescent of Sin (Nanna), and the star of Ishtar (Inanna to the Sumerians)" Irving L. Finkel, Markham J. Geller, Sumerian Gods and Their Representations, Styx, 1997, p71. André Parrot, Sumer: The Dawn of Art, Golden Press, 1961
↑ Othmar Keel, Christoph Uehlinger, Gods, Goddesses, and Images of God in Ancient Israel, Fortress Press, 1998, p. 322.
↑ A.H. Gardiner, Egyptian Grammar: Being an Introduction to the Study of Hieroglyphs. 3rd Ed., pub. Griffith Institute, Oxford, 1957 (1st edition 1927), p. 486.
↑ W. J. Hinke, A New Boundary Stone of Nebuchadrezzar I from Nippur with a Concordance of Proper Names and a Glossary of the Kudurru Inscriptions thus far Published (1907), 120f. University of Pennsylvania Museum of Archaeology and Anthropology, object nr. 29-20-1.
↑ J. V. Canby, Reconstructing the Ur Nammu Stela, Expedition 29.1, 54–64.
↑ The symbolism of the star and crescent in the flag of the Kingdom of Libya (1951–1969) was explained in an English language booklet, The Libyan Flag & The National Anthem, issued by the Ministry of Information and Guidance of the Kingdom of Libya (year unknown, cited after Jos Poels at FOTW, 1997) as follows: "The crescent is symbolic of the beginning of the lunar month according to the Muslim calendar. It brings back to our minds the story of Hijra (migration) of our Prophet Mohammed from his home in order to spread Islam and teach the principles of right and virtue. The Star represents our smiling hope, the beauty of aim and object and the light of our belief in God, in our country, its dignity and honour which illuminate our way and puts an end to darkness."
↑ Edward E. Curtis, Black Muslim religion in the Nation of Islam, 1960–1975 (2006), p. 157.
↑ Joshua Lipes; Jilil Kashgary «Xinjiang Police Search Uyghur Homes For 'Illegal Items'». Radio Free Asia (2017-jıl 4-aprel). — „A second announcement, issued Feb. 28 by the Chira (Cele) county government, said those who report individuals for having "stitched the 'star and crescent moon' insignia on their clothing or personal items" or the words "East Turkestan"—referring to the name of a short-lived Uyghur republic—on their mobile phone case, purse or other jewelry, were also eligible for cash payments.“. Qaraldı: 2019-jıl 16-dekabr.

[Glasse314-1] 1 2 Cyril Glassé, The New Encyclopedia of Islam (revised ed. 2001), s.v. "Moon" (p. 314).

[Fazli2009-2] 1 2 "Many Muslim scholars reject using the crescent moon as a symbol of Islam. The faith of Islam historically had no symbol, and many refuse to accept it." Fiaz Fazli, Crescent magazine, Srinagar, September 2009, p. 42.

[3] Andrew G. Traver, From Polis to Empire, The Ancient World, c. 800 B.C.–A.D. 500, Greenwood Publishing Group, 2002, p. 257

[Philip_Grierson_1982,_p118-4] "The star and crescent are common Persian symbols, being a regular feature of the borders of Sassanian dirhems." Philip Grierson, Byzantine Coins, Taylor & Francis, 1982, p118

[5] Bradley Schaefer (Dec 21, 1991). "Heavenly Signs". New Scientist: 48–51.

[6] David Lance Goines «Inferential evidence for the pre-telescopic sighting of the crescent Venus» (1995-jıl 18-oktyabr).

[7] This would explain cases where the inside curve of the crescent has a smaller radius of curvature than the outer, the opposite of what happens with the moon. Jay M. Pasachoff (Feb 1, 1992). "Crescent Sun". New Scientist. https://www.newscientist.com/letter/mg13318066-400-letters-crescent-sun/.

[8] "There are also three cases [... viz., associated with the "Danubian Rider Religion"] where the star, figured as a radiate disc 'balancing the crescent moon', must represent Sol, balancing Luna who is represented as a crescent instead of in bust. The 'star in crescent' theme itself appears only once, on an engraved gem, accompanied by the lion and an indecipherable inscription [...] This theme is connected with the Orient and has a long history behind it in the Hittite, Babylonian, Assyrian, Sassanid and Iranian worlds. Campbell gives us valuable particulars. The heavenly bodies thus symbolized were seen as the powerful influence of cosmic fatalism guiding the destinies of men." Dumitru Tudor, Christopher Holme (trans.), Corpus Monumentorum Religionis Equitum Danuvinorum (CMRED) (1976), p. 192 (referencing Leroy A. Campbell, Mithraic Iconography and Ideology' '(1969), 93f.

[9] .g. Catalogue of the Greek coins in The British Museum (2005), p. 311 (index).

[10] A similar stele found in Babylon is kept in the British Museum (no. 90837).

[11] Michael R. Molnar, The Star of Bethlehem, Rutgers University Press, 1999, p78

[12] "the three celestial emblems, the sun disk of Shamash (Utu to the Sumerians), the crescent of Sin (Nanna), and the star of Ishtar (Inanna to the Sumerians)" Irving L. Finkel, Markham J. Geller, Sumerian Gods and Their Representations, Styx, 1997, p71. André Parrot, Sumer: The Dawn of Art, Golden Press, 1961

[13] Othmar Keel, Christoph Uehlinger, Gods, Goddesses, and Images of God in Ancient Israel, Fortress Press, 1998, p. 322.

[14] A.H. Gardiner, Egyptian Grammar: Being an Introduction to the Study of Hieroglyphs. 3rd Ed., pub. Griffith Institute, Oxford, 1957 (1st edition 1927), p. 486.

[15] W. J. Hinke, A New Boundary Stone of Nebuchadrezzar I from Nippur with a Concordance of Proper Names and a Glossary of the Kudurru Inscriptions thus far Published (1907), 120f. University of Pennsylvania Museum of Archaeology and Anthropology, object nr. 29-20-1.

[16] J. V. Canby, Reconstructing the Ur Nammu Stela, Expedition 29.1, 54–64.

[17] The symbolism of the star and crescent in the flag of the Kingdom of Libya (1951–1969) was explained in an English language booklet, The Libyan Flag & The National Anthem, issued by the Ministry of Information and Guidance of the Kingdom of Libya (year unknown, cited after Jos Poels at FOTW, 1997) as follows: "The crescent is symbolic of the beginning of the lunar month according to the Muslim calendar. It brings back to our minds the story of Hijra (migration) of our Prophet Mohammed from his home in order to spread Islam and teach the principles of right and virtue. The Star represents our smiling hope, the beauty of aim and object and the light of our belief in God, in our country, its dignity and honour which illuminate our way and puts an end to darkness."

[18] Edward E. Curtis, Black Muslim religion in the Nation of Islam, 1960–1975 (2006), p. 157.

[19] Joshua Lipes; Jilil Kashgary «Xinjiang Police Search Uyghur Homes For 'Illegal Items'». Radio Free Asia (2017-jıl 4-aprel). — „A second announcement, issued Feb. 28 by the Chira (Cele) county government, said those who report individuals for having "stitched the 'star and crescent moon' insignia on their clothing or personal items" or the words "East Turkestan"—referring to the name of a short-lived Uyghur republic—on their mobile phone case, purse or other jewelry, were also eligible for cash payments.“. Qaraldı: 2019-jıl 16-dekabr.

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