Koran Kuliev - Koran (Translation of the meanings of Kuliev). The Koran - all about the sacred scripture Read the Koran in Russian

In the name of the Gracious and Merciful Allah!
Peace and blessings be upon His prophet!

Translation of the Koran into other languages ​​is, by and large, impossible. The translator, with all his skills, is forced to sacrifice beauty, eloquence, style, conciseness and part of the meaning of the Holy Book. But there was and still is a need for people who do not speak Arabic to understand the Qur’an, so semantic translations appear that, without claiming to reveal all the beauty of the Qur’an, give a certain idea of ​​the content of the Book.

XVIII century

First translation

In 1716, by decree of Peter I, the first translation of the Koran into Russian was published under the title “Alkoran about Mohammed, or the Turkish Law.” The author of the translation is considered to be Pyotr Postnikov (1666–1703), a diplomat, doctor and polyglot. Postnikov did not know Arabic and was not an orientalist, but his interest in the Koran led to the unofficial title of the first translator of the Koran into Russian. The translation was carried out not from the original, but from the French translation of Andre du Rieux, who handled the text quite freely. Naturally, the choice of source called into question the quality of Postnikov’s translation. Be that as it may, it was Postnikov’s translation that became the first work from which the Russian-speaking population received an idea of ​​​​the content of the Koran.

Translation of the 1st chapter of the Quran:

In the name of the generous and merciful GOD, and let there be praise to the generous and merciful God, the king of the day of judgment, for we pray to you and ask you for help, guide us on the right path, the path which you have blessed for those against whom you are not angry, so that we were delivered from your wrath.

About a hundred years ago, a manuscript dating from the first quarter of the 18th century and entitled “Alkoran or Mohammedan Law” was discovered in St. Petersburg. Translated from Arabic to French through Monsieur du Rieux." In total, the manuscript contained a translation of twenty chapters of the Koran. The unknown author, like Postnikov, chose the French translation as his source and, according to researchers, more accurately adhered to it.

Translation by Verevkin

In 1787, during the reign of Catherine II, a new translation of the Koran was published. The author was Mikhail Verevkin (1732–1795), a professional translator of various texts. His credit includes translations of French and German books on maritime affairs, work comparing the Russian translation of the Bible with French, German and Latin, books on agriculture etc. Among his translations there are also works on Islam. Verevkin looked at the Koran much more favorably than his fellow believers and contemporaries. He openly resented the bias of European Orientalists towards Islam, saying that they “...do not deserve respect, because everything they narrate is mixed with crude fables”. Nevertheless, like previous translators, he took the French work of André du Rieux as a basis. One of the readers of his translation was Pushkin.

Translation of the beginning of the 14th chapter:

I am a merciful God. I send down to you, Mohammed, this book, so that you may lead the people from darkness to light...

Two-volume book of the late 18th century

In 1792, the most detailed translation at that time was published in St. Petersburg, entitled “Magomedov’s Al Quran, translated from Arabic into English with the addition of explanatory and historical notes to each chapter in all the dark places, selected from the most reliable historians and Arab interpreters Al Koran by George Salem.” The difference from earlier works was that the basis was not the French translation of du Rieux, but the English work of George Sale, which is considered more complete due to the presence of explanations to the text. The published translation showed a biased attitude towards Islam. The author was Alexey Kolmakov (d. 1804), a translator who specialized in texts of a technical nature and had nothing to do with Oriental studies. He became the first translator to provide detailed explanations to the Russian text.

Translation of the beginning of the 2nd chapter:

In the name of the All-Merciful God. A. L. M. There is not a single doubt in this book; it is the guidance of the pious and those who believe in the mysteries of the faith, observing the established times of prayer and distributing alms from what we have given them...

19th century

Translation by Nikolaev

In 1864, a new Russian translation of the Koran was published. Its author was K. Nikolaev, who took the French text by Albin de Biberstein-Kazimirsky as a source. The book was reprinted several times and became widespread in Russia.

Translation of the beginning of the 27th chapter:

In the name of God, the Gracious and Merciful. Ta. Garden. These are the signs of reading and writing things that are evident. They serve as direction and good news for believers. For those who observe prayer, give alms and firmly believe in the future life...

First translation from Arabic

It is quite unexpected that the first translator of the Koran from the original language was a professional military man and general. Boguslavsky (1826–1893), who had already made a military career for himself, entered a course at the Faculty of Oriental Languages, which he managed to complete as an external student. He was called a “worthy Orientalist,” and for a number of years he worked as an official translator in the countries of the East. In 1871, while working in Istanbul, he not only translated the Koran, but also wrote down his explanations for the Russian text. Boguslavsky complained about significant inaccuracies in Nikolaev’s Russian translation and this explained his desire to complete his work, in which he would like to rely exclusively on Muslim sources. It is noted that the basis for the explanations was for the most part, book “Mawaqib” by Ismail Farrukh. Compared to previous translations, this approach placed the work significantly above the rest. The translation remained unpublished for a long time. The general himself did not publish it, and the St. Petersburg Academy of Sciences, to which his widow approached with a proposal for publication, refused, although they spoke highly of this translation and spoke out about the desirability of its publication. The first translation was published only in 1995.

Translation of the 28th verse of the 7th chapter:

Committing a shameful deed, they say: we found our fathers doing this, God ordered us to do this. Tell them: God did not order shameful things to be done; Can you talk about God if you don’t know?

The most common translation of pre-revolutionary times

The most popular of all translations of times Russian Empire was published in 1878. Its author is professor of the Kazan Theological Seminary Gordiy Sablukov (1804–1880). The author was engaged in oriental studies and knew many languages, including Arabic.

Translation of Chapter 1:

In the name of God, the merciful, the merciful. Glory to God, the Lord of the worlds, the merciful, the merciful, who holds the day of judgment at his disposal! We worship You and ask You for help: lead us on the straight path, the path of those whom You have blessed, not those who are under anger, nor those who are wandering.

XX century

Translation by Krachkovsky

Until now, it is the translation of Ignatius Krachkovsky (1883–1951) that is perhaps the most famous. The author was an Arabist and lectured on the Koran at the Faculty of Oriental Languages ​​in St. Petersburg. Krachkovsky worked on the translation of the Koran from 1921 to 1930. The author worked on finalizing the Russian text almost until the end of his life. His translation was not published during his lifetime. The first edition was published only in 1963.

Translation of the beginning of the 3rd chapter:

In the name of Allah, the merciful, the merciful! Alm. Allah - there is no god but Him - living, existing! He sent down the Scripture to you in truth, confirming the truth of what was revealed before Him. And he sent down the Torah and the Gospel first as a guide for people, and he sent down Discernment.

Translation of Qadianites

In 1987, a translation of the Koran into Russian was published in London. The publisher was the Qadianite sect. One of the translators was Ravil Bukharaev (1951–2012).

Translation of the beginning of the 108th verse of the 6th chapter:

And do not revile those whom they call upon besides Allah, lest in revenge they revile Allah out of their ignorance. Thus, We made their deeds seem good to every people. Then they will return to their Master, and He will tell them their deeds.

Poetic translation by Porokhova

The author of the next translation of the Koran into Russian was Iman Porokhova (b. 1949). Porokhova began work on the poetic translation of the Koran in 1985. The text received its final design in 1991. For many, the book was a revelation: compared to previous translations, the text was distinguished by its ease of language. Refinement of the text continues, and new editions differ from previous ones.

Translation of the 1st chapter (in the 11th edition 2013):

In the name of Allah, the All-Merciful, the Merciful! Praise be to Allah, Lord of the worlds! All-merciful and merciful (He is One), He alone is the ruler of the Day of Judgment. We surrender only to You and only to You we cry for help: “Guide us along the straight path, the path of those who are gifted with Thy mercy, and not the path of those on whom Your wrath is, and not the paths of the lost.”

Poetic translation by Shumovsky

In the 90s, two poetic translations of the Koran appeared at once. The author of the first was Porokhova, and the second was the Arabist Theodor Shumovsky (1913–2012), a student of Ignatius Krachkovsky. He worked on his work during 1992.

Translation of the beginning of the 1st chapter:

In the name of the Merciful, Gracious God! In the name of the Lord, whose heart is merciful, whose mercy we want, asking earnestly for it! Praise be to Him, the Ruler of the worlds, who has spread a veil over existence, to the One whose heart is merciful towards creatures, whose mercy we want, asking earnestly for it!

Translation by Shidfar

Like Szumowski, Betsy Shidfar (1928–1993) was a student of Ignatius Krachkovsky. During her lifetime, she did not have time to finalize her translation of the Koran. The text was published in 2012.

Translation of the beginning of the 14th chapter:

In the name of Allah, the Beneficent, the Merciful. Alif, lam, ra. This is the Scripture that We sent down to you, so that you would lead people from darkness to light, by the permission of their Lord, to the path of the Almighty, the Praised.

Translation by Karaogly

In 1994, a Russian translation by Fazil Karaogly was published in Azerbaijan. His work has been published several times in Turkey.

Translation by Osmanov

In 1995, a translation was published, which became quite widespread in Russia. Its author was Magomed-Nuri Osmanov (1924–2015), a professional orientalist from Dagestan, a specialist in the Persian language.

Translation of the beginning of the 7th chapter:

Alif, lam, mim, garden. [This] Scripture has been revealed to you [Muhammad,] - and do not let your heart be troubled because of it - so that you may admonish it and it may be an instruction for the believers.

Translation by Sadetsky

In 1997, the Qadianite sect released a translation in the United States, carried out by Russian language teacher Alexander Sadetsky. The publication also included commentaries on the verses.

"Al-Muntahab"

“Al-Muntahab” is a brief interpretation of the Koran in Russian, published in 2000 by the famous Egyptian university “Al-Azhar” together with the state religious authorities of Egypt. If usually works of this kind consist of a separate semantic translation of the verses and separate explanations for them, then Al-Muntahab is rather a mixture of both.

Tafsir of the beginning of the 1st chapter:

The sura begins with the name of Allah, the One, the Perfect, the Almighty, the Impeccable. He is the Merciful, the Giver of Good (great and small, general and private) and eternally Merciful. All kinds of most beautiful praise to Allah the One for everything that He has ordained for His slaves! All glory to Allah, the Creator and Lord of the inhabitants of the worlds! Allah is All-Merciful. He alone is the Source of Mercy and the Giver of every Good (great and small).

Let us note that Abdel Salam al-Mansi and Sumaya Afifi, two Egyptian philologists of the Russian language who translated the book “Al-Muntahab” from Arabic, had previously translated the five-volume set “The Meaning and Meaning of the Koran.” Published first in Germany (1999) and then in Russia (2002), the multi-volume set included explanations of the Koran based on the comments of Maududi, Said Qutb and others, as well as a translation of verses based on the work of Krachkovsky.

Translation by Gafurov

XXI Century

Translation by Kuliev

The most popular translation of the last 20 years is the work of Azerbaijani researcher Elmir Guliyev (b. 1975), released in 2002. It has a relatively simple and understandable language. This work is often used by translators religious texts: it was, for example, used in translating the abridged version of the tafsir of Ibn Kathir and the first edition of the tafsir of Abdullah Yusuf Ali. Elmir Kuliev himself also translated the Salafi tafsir of Abdurrahman Saadi.

Translation of Chapter 1:

In the name of Allah, the Gracious, the Merciful! Praise be to Allah, the Lord of the worlds, the Gracious, the Merciful, the Lord of the Day of Retribution! You alone we worship and You alone we pray for help. Lead us on the straight path, the path of those whom You have blessed, not those on whom anger has fallen, and not those who are lost.

Translation by Huseynov

In 2002, a translation by literary critic Chingiz Hasan-ogly Huseynov (b. 1929) was published under the title “Suras of the Koran, arranged by Ibn Hasan as they were revealed to the Prophet.” In his work, he arranged the chapters out of order and even split some chapters into several separate ones. The translation was carried out not from Arabic, but on the basis of Russian, Turkish and Azerbaijani translations.

Translation of the first verses of the chapter “Man”:

The times have passed when no one knew about man! Truly, we created man from a drop of seed, a mixture, subjected him to a test, and endowed him with hearing...

Third translation of the Qadianites

Despite its small numbers, the Qadianite sect distinguished itself with three translations of the Koran into Russian. The third was completed in 2005 and published in 2006. Like the first time, the publication was carried out in the UK. The authors of the translation were Khalid Akhmad, Rustam Khamatvaleev and Ravil Bukharaev. The publication was accompanied by explanations based on the Qadianite interpretation of the Koran.

Translation of the beginning of the 16th chapter of the Koran:

In the name of Allah, the All-Merciful, the Merciful. The command of Allah will come, do not rush it. Glorified is He, and He is greater than what they associate with Him.

Translation by Abu Adel

In 2008, Abu Adel from Naberezhnye Chelny carried out a translation that quickly gained popularity in Salafi circles, sometimes eclipsing Kuliev’s translation. The work was based on a tafsir written under the direction of Ibn Abdul-Muhsin from Saudi Arabia.

Translation of Chapter 1:

In the name of Allah, the Gracious, the Merciful! (All) praise is to (only one) Allah, the Lord of the worlds, the Merciful (to all His creations in this world), (and) the Merciful (only to those who believe on the Day of Judgment), (the Only) King of the Day of Retribution! (Only) We worship You and (only) turn to You for help (in what only You can do)! Lead (You) us to the Straight Path, the Path of those whom You have bestowed with goodness, (and) not (the path) of those who are under (Your) wrath, and not (the path) of those who are lost.

Translation by Magomedov

In 2008, the Council of Muftis of Russia awarded Suleiman Magomedov (b. 1968), deputy, for a semantic translation of the Koran with commentaries. Mufti of the DUM ACR.

Translation of the 37th verse of the 2nd chapter:

And the Lord inspired Adam with words of repentance and He forgave him, because He accepts repentance and is Merciful.

Translation by the Sharipovs

In 2009, a new translation of the Koran was published from the orientalists Ural Sharipov (b. 1937) and Raisa Sharipova (b. 1940).

Translation of the 257th verse of the 2nd chapter:

Allah is the Protector of believers. He leads them out of darkness into light. Those who did not believe, their patrons are Taghuts, who lead them from light to darkness. These are the inhabitants of Fire, where they remain forever.

Translation by Oryahili and Shafiq

The translation published in Istanbul remained virtually unknown to the general reader. There is almost no information about its authors.

Translation of the 12th verse of the 11th chapter:

O messenger, do not miss anything that is sent down to you, so that your heart does not shrink from bitterness when those people say: “Why are treasures not sent to him or why does not an angel accompany him?” You are only a warner, and Allah is the Preserver of all things!

Translation by Alyautdinov

The translation of the Moscow imam Shamil Alyautdinov (b. 1974), published in 2012, became very popular. The publication also includes Alyautdinov’s own commentaries on the Koran.

Translation of Chapter 1:

In the name of Allah [the name of God, the Creator of all things, the One and Only for everyone and everything], whose mercy is eternal and limitless. “True praise belongs only to Allah, the Lord of the worlds, whose mercy is eternal and limitless, the Lord of the Day of Judgment. We worship You and ask You for help [support, God’s blessing in our affairs]. Guide us on the right path. The path of those to whom it was given [from among the prophets and messengers, the righteous and martyrs, as well as all those who were awarded such an honor]. Not those with whom You were angry, and not those who came down from him.” Amine.

Translation of the Rashad Khalifa sect

In 2014, the book “The Koran. The Last Testament” is a translation of the English edition by Rashad Khalifa (1935–1990), who is famous for declaring himself a messenger of God and denying hadith. The translator into Russian was Madina Belsizer. Some sources name Mila Komarninski as her co-author.

Translation of the beginning of the 5th chapter:

O you who believe, you must keep your obligations. You are allowed to eat livestock, except those that are specifically prohibited here. You should not allow hunting during the Hajj pilgrimage. GOD ordains whatever He wills.

Shia translation

Shiites were also noted for their translation: in 2015, the work of Nazim Zeynalov (b. 1979), who had previously translated the multi-volume tafsir of the Koran in the Shiite interpretation, was published.

Translation edited by Mukhetdinov

In 2015, the Medina Publishing House published a new edition of the tafsir of Abdullah Yusuf Ali. If in the first edition, Kuliev’s translation was used when translating the verses, then in the new edition, apparently, a new, own translation is presented. As translators of tafsir with in English several people are listed: Mikhail Yakubovich, Viktor Rubtsov, Nailya Khusainova, Valery Bikchentaev, editor-in-chief - Damir Mukhetdinov (b. 1977).

Translation of the beginning of the 187th verse of the 2nd chapter:

It is permissible for you to touch your wives on the night of fasting. They are a garment for you, and you are a garment for them. Allah knows what you used to do in secret among yourselves, but He turned to you and forgave you. So go in to them and seek what Allah has ordained for you. Eat and drink until at dawn you can distinguish a white thread from a black one, and then fast until night comes.

New translations

Despite the presence of more than twenty Russian translations of the Koran, there are probably dozens, or even hundreds of new works awaiting us. This is indicated not only by the general trend of increasing their number, but also by the experience of other countries: for example, the number English translations, apparently, is already indicated by three-digit numbers. Of interest, of course, are those semantic translations with explanations that are certified by trustworthy ulama.

№	Translator	Year	Note
1	Postnikov	1716	Translation from French
2	Verevkin	1787	Translation from French
3	Kolmakov	1792	Translation from English
4	Nikolaev	1864	Translation from French
5	Boguslavsky	1871
6	Sablukov	1878
7	Krachkovsky	1st half XX century
8	Bukharaev et al.	1987	Qadianite version
9	Porokhova	1991	Poetic translation
10	Shumovsky	1992	Poetic translation
11	Shidfar	1992
12	Karaogly	until 1994
13	Osmanov	1995
14	Sadetsky	1997	Qadianite version
15	Gafurov	2000	Translation from an opponent of Islam
16	Afifi, Mansi	2000	Translation of tafsir “Al-Muntahab”
17	Kuliev	2002
18	Huseynov	2002	Out of order, with chapters broken down
19	Khalid Akhmad, Khamatvaleev, Bukharaev	2005	Qadianite version
20	Abu Adel	2008	Salafist version
21	Magomedov	2008
22	Sharipovs	2009
23	Oryahili, Shafik	2010
24	Alyautdinov	2012
25	Balsizer	2014	Version of the Rashad Khalifa sect
26	Zeynalov	2015	Shia version
27	Ed. Mukhetdinova	2015

Editorial website

Sources used: Yakubovich M. Russian translations of the meanings of the Koran in the linguistic space of the CIS countries // islamsng.com; Gavrilov Yu. A., Shevchenko A. G. The Koran in Russia: translations and translators // Bulletin of the Institute of Sociology. – No. 5, 2012. – Page. 81–96, etc.

Quranic verses used in translation:

﴿﴾ ٱلْحَمْدُ لِلَّـهِ رَبِّ ٱلْعَـٰلَمِينَ ﴿﴾ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ﴿﴾ مَـٰلِكِ يَوْمِ ٱلدِّينِ ﴿﴾ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴿﴾ ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ ﴿﴾ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
الٓر ۚ كِتَـٰبٌ أَنزَلْنَـٰهُ إِلَيْكَ لِتُخْرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ

بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
الٓمٓ ﴿١﴾ ذَٰلِكَ ٱلْكِتَـٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ ﴿٢﴾ ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ

بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
طسٓ ۚ تِلْكَ ءَايَـٰتُ ٱلْقُرْءَانِ وَكِتَابٍ مُّبِينٍ ﴿١﴾ هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ ﴿٢﴾ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ

وَإِذَا فَعَلُوا۟ فَـٰحِشَةً قَالُوا۟ وَجَدْنَا عَلَيْهَآ ءَابَآءَنَا وَٱللَّـهُ أَمَرَنَا بِهَا ۗ قُلْ إِنَّ ٱللَّـهَ لَا يَأْمُرُ بِٱلْفَحْشَآءِ ۖ أَتَقُولُونَ عَلَى ٱللَّـهِ مَا لَا تَعْلَمُونَ

بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
الٓمٓ ﴿١﴾ ٱللَّـهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ ﴿٢﴾ نَزَّلَ عَلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ﴿٣﴾ مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ ٱلْفُرْقَانَ

وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّـهِ فَيَسُبُّوا۟ ٱللَّـهَ عَدْوًۢا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ

بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
الٓمٓصٓ ﴿١﴾ كِتَـٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ

بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
هَلْ أَتَىٰ عَلَى ٱلْإِنسَـٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا ﴿١﴾ إِنَّا خَلَقْنَا ٱلْإِنسَـٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـٰهُ سَمِيعًۢا بَصِيرًا

بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
أَتَىٰٓ أَمْرُ ٱللَّـهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ

فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ فَتَابَ عَلَيْهِ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

ٱللَّـهُ وَلِىُّ ٱلَّذِينَ ءَامَنُوا۟ يُخْرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۖ وَٱلَّذِينَ كَفَرُوٓا۟ أَوْلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخْرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِ ۗ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

فَلَعَلَّكَ تَارِكٌۢ بَعْضَ مَا يُوحَىٰٓ إِلَيْكَ وَضَآئِقٌۢ بِهِۦ صَدْرُكَ أَن يَقُولُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَآءَ مَعَهُۥ مَلَكٌ إِنَّمَآ أَنتَ نَذِيرٌ وَٱللَّـهُ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ

بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ ۚ أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَـٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ ۗ إِنَّ ٱللَّـهَ يَحْكُمُ مَا يُرِيدُ

أُحِلَّ لَكُمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ ٱللَّـهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَٱلْـَٔـٰنَ بَـٰشِرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّـهُ لَكُمْ ۚ وَكُلُوا۟ وَٱشْرَبُوا۟ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلْأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْرِ ۖ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ

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All praise be to Allah, the Lord of the worlds!

Translation of the Qur'an is the translation of the text of the Qur'an itself from Arabic into other languages ​​of the world. A semantic translation of the Qur'an is a presentation of the meaning of the Qur'an in other languages.

The history of the translation of the Koran into Russian begins from the time of Peter I; by his order, in 1716, the first translation of the Koran into Russian was published at the Synodal Printing House of St. Petersburg - "Alkoran about Mohammed, or Turkish Law." This translation was made from a translation into French and included all inaccuracies and omissions of words and phrases in the suras.

Playwright M.I. Verevkin in 1790 he published his translation of the Koran, which was called “The Book of Al-Koran of the Arabian Mohammed, who in the sixth century presented it as sent to him from heaven, himself the last and greatest of the prophets of God.” Although the translation was again made from French and repeated all the semantic inaccuracies, it was written in a more understandable simple language and contained Church Slavonic words. This translation inspired A.S. Pushkin to create the poem “Imitation of the Koran”.

Next came translations by A.V. Kolmakov (from English), Mirza Muhammad Ali Haji Kasim oglu (Alexander Kasimovich) Kazem-Bek - “Miftah Kunuz al-Kuran”, K. Nikolaev - “The Koran of Magomed”. All of them were made from translations of the Koran into other languages ​​and exactly repeated all the semantic errors of these translations.

The first translation of the Koran from Arabic was made by D.N. Boguslavsky. One of the best scientific translations was made by G.S. Sablukov - “The Koran, the legislative book of the Mohammedan doctrine.” I. Yu. Krachkovsky - “The Koran”, is considered an academic translation from Arabic.

The first scientific and poetic translation was made by T. A. Shumovsky. In the Muslim environment, such a translation was greeted favorably and approved by the Muslim clergy. The second poetic translation of the Koran into Russian was made by Valeria Porokhova, who is the first translator professing Islam. The translation was produced in collaboration with prominent Muslim theologians and received many approving reviews from Muslim clergy and theologians, including from the Egyptian Al-Azha Academy.

Orientalist N.O. Osmanov translates the Koran with an attempt to accurately convey the meaning. In his translation, Osmanov uses tafsirs in commentaries for the first time. You can download this semantic translation of the Quran on this page.

A more accurate translation of the meanings of the Quran today is the “Koran” by E. Kuliev. This translation is approved by Muslim scholars and clergy.

“The Quran, translation of the meaning of the verses and their brief interpretation” by Abu Adel is a combination of translation and interpretation.
The basis was “at-Tafsir al-Muyassar” (Lightweight interpretation), compiled by a group of teachers of the interpretation of the Koran, headed by Abdullah ibn abd al-Muhsin, and also used the interpretations of al-Shaukani, Abu Bakr Jazairi, ibn al-Uthaymin, al-Baghawi, Ibn al-Jawzi and others.

In this section you can download the Quran in Russian and Arabic, download the tajvid of the Quran and its tafsirs of different authors, download the Quran mp3 format and videos of different reciters, as well as everything else related to the Holy Quran.

It is on this page that the tafsirs of the Koran are presented in Russian. You can download books individually or download the entire archive of books. Download or read books online, because a Muslim must constantly gain knowledge and consolidate it. Moreover, knowledge related to the Koran.

Translation of meanings

Kuliev E.R.

Opening the Book

1. In the name of Allah, the Gracious, the Merciful!

2. Praise be to Allah, Lord of the worlds,

3. The Gracious, the Merciful,

4. Lord of the Day of Retribution!

5. You alone we worship and You alone we pray for help.

6. Lead us on the straight path,

7. the path of those whom You have blessed, not those on whom wrath has fallen, and not those who are lost.

1. Alif. Lam. Mime.

2. This Scripture, of which there is no doubt, is a sure guide for the God-fearing,

3. who believe in the unseen, perform prayer and spend from what We have provided for them,

4. who believe in what was revealed to you and in what was sent down before you and are convinced of the Hereafter.

5. They follow correct guidance from their Lord, and they are successful.

6. Truly, it makes no difference to the unbelievers whether you warned them or not. They still won't believe.

7. Allah has sealed their hearts and ears, and over their eyes is a veil. Great torment is in store for them.

8. Among the people there are those who say: “We believe in Allah and the Last Day.” However, they are unbelievers.

9. They try to deceive Allah and the believers, but they deceive only themselves and do not realize it.

10. Their hearts are stricken with disease. May Allah intensify their illness! They are destined for painful suffering because they lied.

11. When they are told: “Do not spread wickedness on earth!” - they answer: “Only we establish order.”

12. Indeed, it is they who spread mischief, but they are not aware of it.

13. When they are told: “Believe as the people have believed,” they answer: “Shall we really believe as the fools have believed?” Indeed, they are the fools, but they do not know it.

14. When they meet believers, they say: “We believe.” When they are left alone with their devils, they say: “Truly, we are with you. We're just making fun of you."

15. Allah will mock them and increase their iniquity in which they wander blindly.

16. They are the ones who bought error for right guidance. But the deal did not bring them profit, and they did not follow the direct path.

17. They are like the one who started the fire. When the fire illuminated everything around him, Allah deprived them of the light and left them in darkness, where they could not see anything.

18. Deaf, dumb, blind! They will not return to the straight path.

19. Or they are like being caught in a downpour from the sky. He brings darkness, thunder and lightning. In mortal fear, they plug their ears with their fingers from the roar of lightning. Indeed, Allah embraces the disbelievers.

20. Lightning is ready to take away their sight. When it flares up, they set off, but when darkness falls, they stop. If Allah had willed, He would have deprived them of hearing and sight. Verily, Allah is capable of every thing.

21. O people! Worship your Lord who created you and those before you, that you may fear.

22. He made the earth a bed for you, and the sky a roof, He sent water down from the sky and brought forth fruits with it for your sustenance. Therefore, do not deliberately equate anyone with Allah.

23. If you doubt what We have revealed to Our servant, then compose one similar Surah and call your witnesses besides Allah, if you are telling the truth.

24. If you do not do this - and you will never do this - then be afraid of the Fire, the fuel for which is people and stones. It is prepared for the unbelievers.

25. Give joy to those who believe and do righteous deeds, that for them there are Gardens of Eden in which rivers flow. Whenever they are given fruit for food, they will say: “This has already been given to us before.” But they will be given something similar. They will have purified spouses there, and they will abide therein forever.

26. Indeed, Allah does not hesitate to give parables about a mosquito or something larger than it. Those who believe know that this is the truth from their Lord. Those who did not believe say: “What did Allah want when he told this parable?” Through it He leads many astray, and He guides many to the straight path. However, He misleads only the wicked through it,

27. who break the covenant with Allah after they have made it, tear up what Allah has commanded to be maintained, and spread mischief on earth. They are the ones who will be at a loss.

28. How can you not believe in Allah when you were dead and He gave you life? Then He will put you to death, then He will bring you to life, and then you will be returned to Him.

29. He is the One who created for you everything on earth, and then turned to heaven and made it seven heavens. He knows about every thing.

30. So your Lord said to the angels: “I will install a vicegerent on earth.” They said, “Will You place there someone who will spread mischief and shed blood, while we glorify You with praise and sanctify You?” He said: “Indeed, I know what you do not know.”

31. He taught Adam all kinds of names and then showed them to the angels and said: “Tell me their names, if you are telling the truth.”

32. They replied: “Glorified are You! We know only what You taught us. Verily, You are the Knowing, the Wise.”

33. He said: “O Adam! Tell them about their names." When Adam told them their names, He said: “Did I not tell you that I know the secrets of the heavens and the earth, and I know what you do openly and what you hide?”

34. So We said to the angels: “Prostrate yourself before Adam.” They fell on their faces, and only Iblis refused, became proud and became one of the disbelievers.

35. We said: “O Adam! Settle in Paradise with your wife. Eat to your heart’s content wherever you wish, but do not approach this tree, or you will become one of the wrongdoers.”

36. Satan caused them to stumble over it and brought them out from where they were. And then We said: “Cast yourself down and be enemies to each other! The earth will be your abode and object of use until a certain time.”

37. Adam accepted the words from his Lord and He accepted his repentance. Verily, He is the Acceptor of repentance, the Merciful.

38. We said: “Get out of here, everyone!” If guidance comes to you from Me, then whoever follows My guidance will have no fear, nor shall they grieve.

39. And those who disbelieve and consider Our signs to be lies will be the inmates of the Fire. They will be there forever.

It is not permitted to make a literal, word-for-word translation of the Quran. It is necessary to provide an explanation and interpretation for it, because this is the word of Allah Almighty. All of humanity will not be able to create anything similar to this or equal to one sura of the Holy Book.

What is the task of a translator? The translator’s task is to convey the holistic and accurate content of the original by means of another language, preserving its stylistic and expressive features. By “integrity” of translation we must understand the unity of form and content on a new linguistic basis. If the criterion for the accuracy of a translation is the identity of the information conveyed in different languages, then only a translation that conveys this information by equivalent means can be considered holistic (full or adequate). In other words, unlike a retelling, a translation must convey not only what is expressed in the original, but also the way it is expressed in it. This requirement applies both to the entire translation of a given text as a whole, and to its individual parts.

When translating from one language to another, it is necessary to take into account the action of the same factors of logical-semantic order to convey the same semantic content. In written translation, preliminary reading and analysis of the translated text allows us to determine in advance the nature of the content, ideological setting and stylistic features material in order to have a criterion for choosing language means in the translation process. However, already in the course of analyzing the text, such “translation units” will be identified in it, be it individual words, phrases or parts of a sentence, for which in a given language, due to the established tradition, there are constant unshakable correspondences. True, in any text such equivalent correspondences constitute a small minority. There will be immeasurably more such “translation units”, the transmission of which the translator will have to choose correspondences from the richest arsenal of means of a particular language, but this choice is far from arbitrary. Of course, it is by no means limited to the readings of a bilingual dictionary. No dictionary can provide for the entire variety of contextual meanings realized in the speech stream, just as it cannot cover the entire variety of word combinations. Therefore, translation theory can only establish functional correspondences that take into account the dependence of the transmission of certain semantic categories on the action of various factors.

Thus, in the translation process, three categories of correspondence are built:

1. Equivalents established due to the identity of the signified, as well as deposited in the tradition of linguistic contacts;
2. variant and contextual correspondences;
3. all types of translation transformations.

Any translation is a transformation of the text, introducing something new or excluding the untranslatable. Translators constantly encounter problems. For example, many Russian language constructions turn out to be cumbersome in comparison with Arabic phrases. It also happens that in the Russian language there is no meaning of any word at all. In any language of the world there are words that cannot be found in any other. Perhaps, over time, some of these words will find a place in an alternative dictionary, but until then, translators will be forced to use descriptive translation, and this leads to different interpretations of the same word. Set expressions, idioms and proverbs reflect the psychology of language and use vivid imagery. Often they do not coincide in Russian and Arabic, which leads to misunderstanding.

Allah Almighty says in the Quran (meaning): “If you doubt the truth and authenticity of the Quran, which We revealed to Our servant - Prophet Muhammad (peace and blessings be upon him), then bring at least one surah, similar to any surah of the Quran for eloquence, edification and guidance and call your witnesses besides Allah, who may testify if you are truthful...” (2:23).

One of the main features of the Quran is that a verse can have one, two or ten different meanings that do not contradict each other and are suitable for different life situations. The language of the Koran is beautiful and polysemic. Another feature of the Quran is that it contains many places that require explanation from the Prophet Muhammad (peace and blessings be upon him), because the Messenger of Allah (peace and blessings be upon him) is the main teacher who explains the Quran to people.

In the Quran, many verses were revealed in certain situations related to the everyday life of people; Allah gave the Prophet answers to questions. If you translate the Qur'an without knowing the situation or circumstances surrounding the verse, then the person will be misled.

Also in the Quran there are verses related to various sciences, Islamic law, law, history, morals, iman, Islam, the attributes of Allah and the value of the Arabic language. If the Alim, in all these sciences, does not understand the meaning of the verse, then no matter how well he speaks Arabic, he will not understand the full depth of the verse. That is why a literal translation of the Koran is not acceptable. And all translations that are currently available in Russian are literal.

The Quran cannot be translated except through interpretation, in which each verse must be considered in its meaning, the time and place of revelation, hadiths explaining this verse, the opinions of the ashabs and respected scholars about this verse must be indicated. In order to draw up an interpretation (tafsir), certain conditions must be met. Anyone who makes a translation of the Quran or its tafsir in the absence of at least one of them, then he is mistaken himself and misleads others.

1. The mufassir must have a perfect knowledge of the Arabic language and its semantics, and must be fluent in the grammar of the Arabic language.
2. Must be fluent in the science of sarf (morphology and declension).
3. He must thoroughly know the etymology (ilmul ishtikaq).
4. It is necessary to master semantics (maan). This will allow him to understand its meaning based on the composition of the word.
5. It is necessary to master the stylistics of the Arabic language (ilmul bayan).
6. You need to know rhetoric (balagat). This helps bring out eloquence.
7. The translator and interpreter of the Quran must know the methods (qiraat) of its reading.
8. It is necessary to thoroughly know the basics of belief (Aqida). Otherwise, the interpreter will not be able to make a semantic translation, and with his literal translation he himself will fall into error and lead others into it.
9. The interpreter-translator must have a thorough knowledge of Islamic jurisprudence, law (usul fiqh), and science that explains how decisions are made from the Koran.
10. It is necessary to master fiqh and know Sharia.
11. One must know the causes and consequences of the revelation of verses.
12. The mufassir needs to know about the verses of nasih-mansuhi (cancelled and cancelled), i.e. one verse can replace the decision of another verse, and it is necessary to understand which of the 2 verses should be followed. If the interpreter does not know nasih-mansukh, then people will not be able to understand the diversity of the Quran, but will think that there are contradictions in the religion.
13. A person interpreting the Divine book must know hadiths that explain the meaning of verses revealed briefly, the meaning of which is not clear in itself. The meaning of these verses will not be clear to a person without explanatory hadiths, no matter how well he speaks Arabic.
14. The interpreter-translator of the Koran must have “ilma palm” - the secret knowledge revealed to him by Allah as a result of his following the Koran and hadith. The hadith says: “Whoever he is who follows acquired knowledge, Allah will reveal to him those sciences that he did not know about” (Abu Nuaim).

Therefore, if a person undertakes to translate the Quran, he needs to realize that he has a huge responsibility. A person must initially study a huge amount of literature related to the Qur'an and Qur'anic sciences. Translation is done of ordinary texts, but the Quran is the speech of Allah. The translator is the second author. In our case, a second author cannot exist, there is only one Quran and its author is Allah, Allah sent down his book in Arabic, which means it must remain in Arabic. There should be no literal translations; people need a tafsir interpretation, so that in it the scientist explains the beauty and ambiguity of the Divine text.

There are many translations of the Koran in Russian, and we will talk today with Fares Nofal about their advantages and disadvantages compared to the Arabic source.

For Fares, Arabic is his native language, he knows the Koran well, as he studied in Saudi Arabia. At the same time, he speaks and writes fluently in Russian and, accordingly, can evaluate both the strengths and weaknesses of various translations of the Koran into Russian.

1. Fares, what is the status of any translations of the Quran in the eyes of Muslims?

It is quite natural that any translation is a distortion of the original source through the prism of the translator’s vision of the text. And therefore, the Koran, being a sacred book, was revealed precisely in Arabic and is revealed in full only in the original source. Muslims quite correctly call any translations “translations of meanings.” Indeed, when conveying the meaning, the completely scientific philological side is often forgotten, which the authors of translations may neglect to explain the meaning by inserting explanations that do not exist in the text. Therefore, translations of the Koran are perceived strictly as semantic transmissions that are not equivalent to the original source.

2. In your opinion, is it possible to adequately convey the meaning of the Koran in Russian, or is there no way to do this without knowledge of Arabic?

To answer this question, several points need to be noted. Firstly, the distance in time between the seventh century and the twenty-first century still left a huge mark on the philological side of the text. Now even for the Arabs themselves, the style of the Koran, its vocabulary is not as clear as it was for the first Muslims. After all, the Koran is an ancient monument, and it requires a special approach. Secondly, the Koran was written in Arabic using Arabic phraseology and vocabulary, which is largely alien to Slavic languages. Here's a simple example. In verse 75:29 there is the expression " shin and shin will turn around (come together)". There is no such phrase in the Russian language, and it is symbolic. It is also important to remember that this text has exceptional religious significance, and therefore it is important to note precisely this specificity without deviating from the original text. Of course, this is difficult, and the translator needs deep knowledge of both the Arabic language and Arabic studies in general, and Islam. Without this, translation can go very far.

3. How many translations of the Koran are there in Russian?

The history of translations of the Koran into Russian, in my opinion, is extremely tragic. The first translation (and this was the time of Peter I) was made not from the original, but from a French translation of that time. The very first scientific translation of the Holy Scriptures of Muslims was made, oddly enough, by an Orthodox apologist, professor of KazDA Gordiy Semenovich Sablukov, in the 19th century. And only at the beginning of the 20th century did academician Ignatius Yulianovich Krachkovsky complete his work on the now widespread translation of the meanings of the Koran. Then the first poetic translation of Shumovsky appears, and after that the famous translations of V.M. Porokhova, M.-N. O. Osmanova and E.R. Kulieva. In 2003, a translation by B.Ya. was published. Shidfar, but did not receive such popularity as the replicated translations of Krachkovsky, Kuliev, Osmanov and Porokhova. It is about them that I prefer to talk, because they are referred to in polemics by the majority of Muslims of various movements.

4. Could you briefly describe the strengths and weaknesses of the various translations?

The weakest side of all translations is the attempt to correlate the translation and the artistic form (and it must be remembered that the Qur'an is still prose, which uses the literary device "Saja"a" - the same endings of the last letters of the sentence). For example, Porokhova uses in his translation is in the form of blank verse, but any Arab understands that this is no longer a translation, but a retelling, and to a large extent Christianized - what is the replacement in many places of the word “slave” with the word “servant” (for example, 21:105). whole phrases are inserted that are absent in the original only for the beauty of the form. In order not to be unfounded, I will give an example from verse 2:164, where the translator puts in the text, the original form of which is extremely succinctly conveyed by Krachkovsky in the words " and in the subordinate cloud, between heaven and earth" whole expression: " Like clouds between heaven and earth, like they drive their servants away.". It is unlikely that such a translation can be called scientific, and, with all due respect to Valeria Mikhailovna, one can only speak of it as the work of an amateur both in Arabic philology and in the field of Islam.

Kuliev's translation is more interesting. Having, like Porokhov, no education in oriental studies, Elmir Rafael oglu looked at the text through the eyes of a Muslim. Here we see quite high accuracy, which, however, disappears in difficult places. Kuliev also accepts the responsibility to insert “additions” into the text that are not in the text, but which, in the translator’s opinion, are correct. So, for example, Kuliev takes the liberty of asserting that the mysterious “Uzair the son of Allah,” revered by the Jews, is the priest Ezra, the spiritual leader of the Jews during the era of the second temple. Why? After all, even in the interpretations (to which Kuliev returned during the translation) there is no direct indication of Ezra. Many Arabists notice that Kuliev substitutes words and phrases of the original with their own synonyms and phrases, which also reduces the quality of the translation as a scientific work.

The translation by Magomed-Nuri Osmanov is worth special mention. The Doctor of Philosophy conducted a titanic work, the purpose of which was to reveal the meaning of the verses of the Koran for Muslims. However, the professor, like Kuliev, prefers his own retelling to the interlinear version (we can note as an example verse 2:170, when in the phrase "found our fathers" the word “found” was replaced by the word “stood”). Neglecting artistic style, Osmanov makes a scientifically significant mistake for the sake of clarity of the text - he inserts tafsir (interpretation) into the text itself. For example, the text of verse 17:24 clearly lacks the expression " have mercy on them, as they [had mercy] and raised me as a child". There are two errors in the small passage - there is neither the word “pardoned” nor the word “raised” in the original. Krachkovsky’s translation is more accurate: “ have mercy on them, as they raised me as a child". The meaning changes only slightly. But the level of objectivity, of course, falls. In general, the translation is not bad if we distinguish between the text of the tafsir and the text of the Koran itself, i.e. we can say that the translation is intended for readers (more Muslims), it is already enough familiarized with Islam as such.

The translation by Academician Krachkovsky is dry and academic. However, it is he, as an interlinear reader, who is the best transmitter of the meaning of the Koran. Krachkovsky did not mix interpretations and text into “one pile”, and was guided primarily by scientific interest. Here you will not find any arbitrary insertions or transcriptions. The translation is equally good for both the student of Arabic and the religious scholar-researcher. It is he who does not hide problematic places for polemics, and thus is interesting for anyone interested in the problems of comparative theology and religious studies.

5. Have you encountered outright semantic forgeries in any translations of the Koran?

Yes. It is noteworthy that I met them in more precisely in the most “ideologized” translations – by Kuliev and Porokhova. I will give an example concerning an area that we have already touched upon – women’s rights. Special attention The public is focused on the problem of concubines, for which Islam hears public reproaches every day. And Porokhova decided to smooth out this “sharp” angle with deception - in her translation of verse 70:30 there is a phraseological unit "those whom their right hands have taken possession of"– that is, concubines - was replaced by the phrase "a slave (to whom he gave freedom and accepted as his wife)". There is a deliberate forgery in one of the most controversial injunctions of Islam.

The above-mentioned translators treated verse 17:16 no less harshly. While Krachkovsky (" And when We wanted to destroy a village, We gave orders to those gifted with blessings in it, and they committed wickedness there; Then the word was justified over him, and We destroyed him completely.") and Osmanov (" When We wanted to destroy [the inhabitants of] any village, then, by Our will, their rich people indulged in wickedness, so that the predestination was carried out, and We destroyed them to the last.") are more or less in solidarity, then Porokhova translates one of the main verses telling about predestination and the will of Allah about people as follows: " When We wanted to destroy the city (for the mortal sins of its people), We sent a command to those of them who were gifted with blessings in it - and yet they committed wickedness - Then the Word was justified over it, and We destroyed it to the ground.". Kuliev moved even further away from the original: " When We wanted to destroy a village, we commanded its inhabitants, pampered by luxury, to submit to Allah. When they indulged in wickedness, the Word came true regarding him, and We destroyed him completely". For unknown reasons, the last two translators forgot about the particle “f”, which means causality in Arabic, replacing it with the conjunction “and”, and about vocabulary, and also inserted non-existent particles. For the inexperienced reader, I will present a subscript: “Wa itha (and if) aradna (we want) an nahlika (destroy) qaryatan (any village) amarna (we command) mutrafeeha (the lawless ones attached to life) fa fasaqoo (and they will create lawlessness) feeha (in it) fa haqqa (and will be accomplished) Aalayha (in it) alqawlu (word) fadammarnaha (and destroyed) tadmeeran [inf. of the previous word, perfect degree].

That is, simply put, the reader is being fooled into believing something that the source is silent about. But, unfortunately, this is kept silent by both secular and Muslim Arabists, theologians, and orientalists.

6. Which Russian translation of the Koran do you consider most adequate to its Arabic source and why?

Of course, translation by Krachkovsky. The academician's religious neutrality, his exclusively scientific approach and undoubtedly high qualifications only had a beneficial effect on the quality of the translation. Despite its difficulty in understanding, this translation is the best representation of the words of the original source. However, we should not forget about interpretations. An adequate perception of the meanings of the Koran is impossible without an analysis of the historical and theological contexts of the Koranic quotations. Without this, any translation will be incomprehensible, even the translations of Osmanov and Kuliev. Let's be objective.