Will the Tatars be able to return their first translation of the Koran into their native language? A translation of the Holy Koran will appear in Tatarstan, in the Tatar language the Koran in Tatar. Modern translations: denouement in the show genre
The result of long-term hard work of thought, a unique realization of the hidden potential of the nation, was the emergence of a completely new worldview. This surge of national-cultural revival was embodied in its most vivid form in the Jadidism movement. And the interest shown these days in this period of national history is quite natural.It is obvious that the formation of such a complex phenomenon as Jadidism, which absorbed heterogeneous elements of both the Muslim civilization, to which the Tatars traditionally belonged, and the European, Western one, was influenced by many factors. Syncretism and multicomponent origins largely determined the specifics of the movement. In this regard, the disclosure of specific ideological currents that directly or indirectly contributed to the emergence of a new ideology, gave impetus to the birth of a new thought, on the basis of which Jadidism grew, is of particular relevance. Studying them is also important for solving the problem of Tatar enlightenment, the continuation of which in a number of studies is considered to be Jadidism.
Later, as we know, events followed that were accompanied by a change in tsarist power to Bolshevik power, which could not but have an impact on the history and culture of the Tatars. The people had to endure a double change of alphabet, which caused a break in the spiritual continuity in the transmission of written heritage.
The processes of transformation of Russian society, which began in the late eighties of the last century and continue to this day, were characterized by a religious revival and the growth of national self-awareness. In this regard, the Tatars more and more confidently associated themselves with Islam, the number of parishioners fulfilling the basic precepts of Islam constantly increased, new mosques were built, religious Sunday schools were opened and operated, madrassas of various statuses and, of course, the Russian Islamic University.
At the same time, the need of modern society for reliable information about Islam has sharply increased, the danger of conflicts on ethno-confessional grounds has increased, and therefore the role of domestic Islamic studies and the study of monuments of the past is increasing, which would make it possible to identify the features of traditional, tolerant Islam that has developed in the Volga region beyond long history of coexistence of different faiths and nationalities. And since the Koran is the holy book of Islam, studying the tradition of its interpretation and correct understanding is an urgent task for historians, Islamic scholars, religious scholars, theologians and representatives of other related fields.
Of particular importance in this regard is the study of the works of Tatar theologians of the late 18th – early 20th centuries.
It was during this period, after numerous uprisings and long resistance to attempts at Christianization, that the gradual integration of Muslim Tatars into Russian society, and along with the Islamic tradition, the foundations are laid for the tolerant coexistence of representatives of Islam and Orthodoxy in the region. And an important role in this process was played by the works of Tatar theologians, who, soberly assessing the life realities of their time, tried to find best option preserving their ethno-confessional identity within the framework of the Orthodox Russian state.
The publication of tafsir Kursavi continues the series of translations of theological works of thinkers of the 18th and early 20th centuries.
History of the origin and development of Quranic exegesis
Tafsir is the discovery of something secret, an announcement. Derived from the Arabic word "fasara", which means "to explain", "to indicate the purpose" or "to lift the veil". This is the name of the science of interpreting the meanings of Quranic verses. The scholars of tafsir are called mufassir. Full knowledge The Koran was possessed by the Prophet Muhammad, who explained its meaning to his companions. In particular, in the commentary to the Koran written by Ibn al-Kasir, the following legend is given: “When the verse was revealed: “Those who believed and did not defile their faith with darkness [injustice], they are the ones who are safe, and they are guided to the straight path.” “(6:42), the companions of the Prophet Muhammad, feeling heaviness in their souls, turned to him with the question: “After all, each of us shows injustice to himself?” To this the Prophet replied: “That is not what you mean. Have you not heard the words of the righteous slave: “O my son! Do not worship other [deities] along with Allah, for polytheism is a great injustice” (31:13), truly this [zulm] is polytheism.”
After the Prophet Muhammad, the tradition of interpreting the Koran was continued by his companions. The famous scientist of the late Middle Ages Jalal ad-Din al-Suyuti (1445-1505) in his work “Perfection in the Quranic Sciences (Al-itkan fi 'ulum al-Qur'an) especially singled out ten from among the companions: the first to be mentioned here are the four righteous caliphs - Abu Bakr, 'Umar ibn al-Khattab, 'Uthman ibn 'Affan and 'Ali ibn Abu Talib, followed by 'Abd Allah ibn Mas'ud, 'Abd Allah ibn 'Abbas, Ubay ibn Ka'b, Zayd bin Thabit , Abu Musa al-Ash'ari and 'Abd Allah ibn az-Zubayr.
As a result of the educational activities of the mentioned companions of the Prophet, schools of tafsir were gradually formed. Three of them became the most famous. The first of them originated in Mecca, its founder was one of the most authoritative mufassirs ‘Abd Allah ibn ‘Abbas (d. 68/687), nephew of the Prophet Muhammad. Famous followers of the Meccan school were: Sa'id ibn Jubair (d. 94/712), Mujahid ibn Jabr al-Makki (d. 103/721), 'Ikrima (d. 105/723), Tawus ibn Kaysan al -Yamani (d. 106/724), 'Ata ibn Abu Rabah (d. 114/732), Abu ash-Shasha (d. 93/711).
The second school was founded in Iraq (Kufa) by 'Abd Allah ibn Mas'ud (d. 32/652) and 'Ali ibn Abu Talib (d. 40/660). Famous followers of the Iraqi school were: 'Alqama ibn Qays (d. 62/682), Masruq ibn al-'Ajda (d. 63/682), al-Aswad ibn Yazid (d. 74/693), Murra ibn Sharakhil al-Hamadani (d. 76/685), Amir al-Sha'bi (d. 103/721), al-Hasan al-Basri (d. 110/728) and Ibrahim al-Nah'i (d. 195/713). The Iraqi school widely used the methods of ijtihad and rai'ah.
The third school was founded in Medina by Ubay ibn Ka'b (d. 22/643). Notable followers of the Medina school were: Muhammad ibn Ka'b al-Qurazi (d. 78/697), Abu al-'Aliyya (d. 90/709) and Zayd ibn Aslam (d. 136/753).
In interpreting the Qur'an, all these three schools relied mainly on the Qur'an, the Sunnah, the sayings of the Companions and the ra'y (the opinion of the theologian). However, along with these sources, some of the interpreters sometimes used isra’liyyat (Biblicalisms). The basis for this interpretation was laid by a companion named Ka'b al-Akhbar, who was a Jew before accepting Islam.
Types of tafsir
Initially, the classification of tafsir was quite simple. Ibn ‘Abbas divided the Qur’anic text into four categories from the point of view of clarity of meaning:
1. The one that Arabs understand based on their speech.
2. Tafsir, accessible to every person who knows Arabic.
3. Tafsir, accessible to theologians.
4. Tafsir known only to Allah.
However, over time, as this science developed, tafsir acquired more and more new varieties.
Modern Muslim theologians distinguish two main types of tafsir: tafsir bi-l-ma'sur (tafsir based on tradition) and tafsir bi-r-ra'y (tafsir based on opinion).
Tafsir based on tradition includes the interpretation of some verses of the Koran by others, as well as the statements of the Prophet Muhammad and his companions regarding the meaning of a particular verse. As for the statements of the Tabi'een, some scholars classify them as this type of tafsir, and some as tafsir based on opinion.
The most famous tafsir based on tradition are:
“Jami‘ al-bayan fi tafsir al-Qur’an” (“Collection of explanations of the interpretation of the Koran”) written by Abu Ja‘far Muhammad ibn Jarir at-Tabari (224 – 310/ 838 – 922). The author usually begins comments on verses with semantic analysis, morphological analysis and determination of the basic meaning of lexical units. Next, he cites the statements of the Prophet Muhammad, his companions, and the Tabi'ins, after which he analyzes them from the point of view of reliability and selects the most reliable in his opinion. Further, as necessary, the author points out those provisions of the Sharia that can be deduced from this verse, and cites the opinions of various madhhabs and their reasoning.
“Tafsir al-Qur’an al-‘azim”, written by Ismail ibn ‘Amr ibn Kathir (700 – 774 / 1300 – 1372). Ibn Kathir gives preference to the interpretation of some verses of the Qur'an by others, the interpretation of verses by hadiths, as well as by the statements of the companions and tabi'een. Sometimes there are cases of reference to the tafsirs of other authors, just like at-Tabari, the author analyzes statements for reliability, after which he gives preference to one or another statement. In some fragments of the commentary one can find explanations that this or that tradition has a biblical basis (isra'iliyyat).
Opinion-based tafsir is an interpretation of the Qur'an based on deep theological analysis (al-ijtihad). There are disagreements among Muslim theologians regarding the admissibility of such an interpretation; each side brings its own arguments from the Koran and Sunnah.
The most famous among these tafsirs are:
"al-Kashshaf 'an haqa'ik at-tanzil wa 'uyun al-aqavil fi wujuh at-ta'wil" ("Revealing the truths of revelation and the sources of statements regarding varieties of interpretation") by Mahmud ibn 'Umar ibn Muhammad al-Zamakhshari (467 – 538 / 1074 – 1143). The author is one of the outstanding representatives of the school of Mu'tazilism, which was reflected in the nature of his work. Tafsir is full of explanations of the literary merits of the Koran; to a small extent, the author dwells on the provisions of Sharia law. The volume of biblical words in this tafsir is kept to a minimum, and of course the author defends the Mu'tazili point of view on many issues of belief. Zamakhshari used a careful philological interpretation of the text to substantiate his ideological positions. Despite this, many Sunni mufassirs turned to him, the reason for this was the generally recognized merits of this tafsir, the richness of the language, the clarity and conciseness of the presentation, with the help of which the author managed to reveal the features of the Quranic rhetoric and style.
“Anwar at-tanzil wa haqa’ik at-ta’wil” (“Lamps of revelation and the mystery of interpretation”) written by ‘Abd Allah ibn ‘Umar ibn Muhammad ibn ‘Ali al-Baydawi (d. 691 / 1291). When writing this tafsir, the author took the tafsir of az-Zamakhshari as a basis. Al-Baydawi expanded the interpretations of his predecessor by bringing in material from other works, such as in the commentaries on the Qur'an by al-Razi and al-Raghib al-Isfahani, supplementing them with some traditions from the companions and tabi'een. Tafsir contains a laconic description of the stylistic and artistic features of the Koranic verses, and also briefly dwells on certain provisions of Sharia law. Gives features of different styles of reading (qira'at), and also sets out Mu'tazili and Sunni positions on issues of doctrine, of course, giving preference to the Sunni school. Tafsir was extremely popular among Sunnis and served for several centuries. teaching aid, many commentaries have been written on it, the most famous of which is the work of Muhammad ibn Mustafa al-Kujawi Shaykhzadeh (d. 950/1543)
“Madarik at-tanzil wa haqa’ik at-ta’wil” (“Knowledge of revelation and the essence of interpretation”) written by ‘Abd Allah ibn Ahmad ibn Mahmud al-Nasafi (d. 701 / 1301). This tafsir is compiled on the basis of an abbreviation of the comments of al-Baydawi, az-Zamakhshari and others. For this reason, the author cites the Mu'tazili-Sunni discussion on issues of doctrine, giving preference to the Sunni one. The author is not particularly keen on grammatical analysis of the Koranic verses, but compensates for this with detailed examples of seven reading options for some verses. It also briefly shows the stylistic and artistic features verses, sets out the opinions of various legal schools of Islam. Occasionally he cites biblical sayings and criticizes them if they relate to issues of doctrine and contradict them.
In addition to the two main types mentioned, Muslim theologians distinguish the following types of tafsir: at-tafsir al-ishari (symbolic tafsir), at-tafsir al-fikhi (tafsir explaining Sharia norms).
At-tafsir al-ishari (sometimes also called Sufi tafsir). Its essence lies in the fact that in addition to the main meaning, an additional explanation is given to the verse, which is captured by spiritual mentors on the basis of the hidden meaning. At the same time, a number of mandatory conditions are put forward under which such tafsir is considered acceptable from the point of view of Sunnis. The most famous examples of such tafsirs are “Tafsir al-Qur'an al-'azim” written by Sahla ibn 'Abd Allah at-Tustari (200 – 273 / 815 – 886) and “Lata'if al-isharat” written by Abu al- Qasim 'Abd al-Karim al-Qushayri (376-465 / 986 – 1072).
At-tafsir al-fikhi differs from other types of tafsir in that it focuses on the study of verses related to the provisions of Islamic law; the authors of such tafsirs usually show how Muslim theologians-fuqihs derived the provisions of Sharia from the verses of the Koran. The most famous tafsir belonging to this variety are “Ahkam al-Qur'an”, written by Abu Bakr Ahmad ibn 'Ali ar-Razi al-Jassas (305-370 / 917 - 980) and “Jami'li ahkam al-Qur” 'an', written by Abu 'Abd Allah Muhammad ibn Ahmad al-Qurtubi (d. 671/1272).
Newer, modern types of tafsir are: at-tafsir al-manhaji (methodological tafsir), at-tafsir al-adabi al-ijtima'i (literary-social tafsir), at-tafsir al-'am (general tafsir), at-tafsir al-'ilmi (scientific tafsir) and at-tafsir al-mavdu'i (thematic tafsir).
Tafsir of the Quran in Tatar language
Unfortunately, the handwritten tafsirs of the Bulgar period have not been preserved in their pure form, but there is no doubt that the Bulgar theologians were well acquainted with the classical works on tafsir. This is indicated by such works as “Kyssa-i Yusuf”, which is based on a biblical-Koranic plot (see the twelfth sura of the Koran “al-Yusuf”). The work itself describes the events in great detail, in poetic form. Also, from its text we can conclude that the Bulgarian theologians were familiar with biblicalisms.
Most likely, the Bulgarian transcriptions of the Koran - tafsirs, which were in circulation in Volga Bulgaria, were continued in the Kazan Khanate in later years. Unfortunately, the literary monuments of the Bulgarian Middle Ages have survived to this day only in the form of isolated works: a Tatar handwritten book, despite its ancient history, mainly represented by the period of the mid-18th - early XIX centuries.
Judging by the lists that have survived to this day, perhaps the first of the scientists of this period who began to translate the meanings of the Koran into the Tatar language and comment on the Holy Book in it was the famous theologian-reformer Abunnasir Gabdennasir ibn Ibrahim ibn Yarmukhammed ibn Ishtiryak al-Kursavi (1776-1812). Today, Kazan libraries contain several handwritten versions of interpretations of the Koran, which belong to the pen of this author. In 1861, half a century after Kursavi’s death, his book Haftiyak Tafsir was published, which is a commentary on the seventh part of the Koran (from the Persian “haft-i yak” - “one seventh”). Fifteen years later, a similar commentary on the seventh part of the Koran was published, authored by the historian and writer Tajetdin Yalchygul (1768-1838). But all these were comments on individual parts of the Holy Book. And only at the end of the 19th century, the most complete commentary on the Koran, the two-volume book “Favaid” (“Useful”), was published by the Tatar historian and theologian Khusain Amirkhanov (1814-1893).
At the beginning of the 20th century, several commentaries on the Koran were published, which continued the tradition started by Khusain Amirkhanov. Theological scholars of this period sought to comment on the complete text of the Quran, not limiting themselves to its individual parts. One of the most significant works of that time was the two-volume work of the Tatar theologian and poet Muhammad-Sadyk Imankuly (1870-1932) “Taskhil al-bayan fi-t-tafsir al-Qur”an” (“Lightweight explanations of the commentary of the Koran”, Kazan, 1910-1911).True, this book was not original - it was a Tatar transcription of the Persian tafsir by Husain Kashifi (d. 1504).
The tafsir of the Tatar author Shaikhelislam Hamidi, “Al-itkan fi-t-tarjimat al-Qur”an” (“Perfection in the translation of the Koran,” Kazan, 1907), was very popular at the beginning of the twentieth century.
At the beginning of the 20th century, Nugmani’s two-volume “Kor’en Tafsir” was published. Mulla Nugman lived in the first half of the 19th century. When his teacher Gabdennasyr Kursavi went on Hajj, from which he did not return, Nugman took over teaching a number of subjects that his mentor had previously taught. In addition, he began editing and finalizing the scientist’s unfinished works. The work on Kursavi's Haftiyak awakened Nugman's desire for independent creativity, and over time, his research in the field of Qur'anic exegesis led to the creation of the above-mentioned Tafsir of Nugman. Speaking about Tatar tafsirs, one cannot fail to mention the work of the Tatar journalist and publisher Kamil Mutyga (1883-1941) “Tatarcha Koren tafsire” (“Commentary on the Koran in the Tatar language”).
Tafsir Kursavi
Judging by the links in the handwritten version of Kursavi’s tafsir, the basis of its interpretation is the above-mentioned tafsir “Anwar at-tanzil wa haqa’ik at-ta’wil” by al-Baydawi. The commentary contains a large number of legends, especially those relating to significant historical events and important episodes of Muslim hagiography. In particular, the conclusion of the peace treaty at Hudaibiya and the capture of Mecca are described in great detail, and the story of the three apostles of Jesus is presented in several versions.
In matters of Islamic doctrine, unlike al-Baydawi, Kursavi does not set out the position of the Mu'tazilites, but presents the traditional opinion, defending the point of view of early Muslim theologians. As an example, one can cite his consideration of a passage from an verse, the ambiguity of interpretation of which over the centuries has given rise to many disputes, since the literal reading allowed for the localization of the Creator, limitation by space, that is, it gave rise to anthropomorphic ideas about God: “... then he sat down (istava) on the Throne ..." (57:4). Kursavi gives it the following interpretation: “Then the one who administers the affairs of creatures through the throne, disposed of the throne with His essence.” This interpretation corresponds to the point of view of the Ash'ari and Maturidi schools of Sunni Islam.
In matters of Islamic law, Kursavi seeks to reveal the point of view of each of the four madhhabs, invariably giving preference to the Hanafi one. In particular, regarding the interpretation of the verse on Friday prayer, Kursavi writes: “For this reason, Imams Shafi'i, Malik and Ahmad ibn Hanbal, may Allah have mercy on them, said that misr is not a condition for Friday prayer. As for the Greatest Imam, he believed that misr is a prerequisite for the validity of Friday prayer. Most mufassirs and Ahl al-Hadith also issued a fatwa stating that misr is not a prerequisite for Friday prayer. That is why the companions who brought Islam to Bulgar ordered Friday prayers to be performed both in Bulgar itself and in nearby villages. But from the point of view of our madhhab, out of caution (ikhtiyatan), one should perform four rak’ahs of the daily prayer.”
Kursavi's interpretation is somewhat different from al-Baydawi's with the emotionality characteristic of the former. Kursavi strongly condemns blind adherence to authority (taqlid). In a handwritten version of the commentary to the verse of Surah “Assembly” (62:5), Kursavi writes: “This ummah [Muslims – A.R.] will follow the example of the Jews, they will say: “We read the Koran, but we do not know what is written in it.” . We are not interested in its meaning, we follow the opinion of scientists who lived before us.” When Allah takes away knowledge from people and kills the experts of the Qur'an and Sunnah, people will follow the ignoramuses who proclaimed themselves scholars. In fact, these people are considered ignorant before Allah and before scientists. These people will get lost themselves and mislead others, then the example given in relation to the Jews will become valid in relation to Muslims. If these Muslims are told: “Follow what Allah has revealed,” they will answer: “No, we will follow what we found our fathers with.”
Kursavi's polemical passion takes him beyond traditional interpretations of Baidawi when it comes to the relationship between Islam and Christianity. Commenting on the verse of Surah “Rows”: “They want to extinguish the light of Allah with their lips, but the light of Allah is perfect, no matter how hateful it is to the infidels” (61/8), Kursavi points out: “These infidels want to extinguish with their lips the light - the Quran, which fills with the light of the heart, attributing various vices to the Koran. While the Bible they adhere to has every page filled with defects, distortions and contradictions, they pretend not to notice that Allah has made His light perfect. He made the signs of Islam wise and pure from vices. There is no vice in Islam. Islam calls to recognize the unity of Allah, not to worship any images, not to eat unclean things, not to drink intoxicants. For unclean food harms the body, and intoxicants harm the body and mind. He calls not to look at other people's women, since it is clear that this leads to debauchery, and does not even need explanation. To summarize, it should be said that all these provisions were in previous writings, some have survived to this day. No matter how much they tried to distort it, they couldn’t. With their own lips they declare the forbiddenness of pork, the forbiddenness of seeing other people’s women, the unity of Allah, but their own ears do not hear this, it does not penetrate their souls, despite everything, these infidels do not love the perfection of the divine light.” This passage reflects one of the stages of the long process of development of interethnic and interfaith relations in the Volga-Ural region. We see that Kursavi criticizes Christianity, but this is due to previous historical events, namely the conquest of Kazan, the forced Christianization of the Tatars, economic pressure from the Russian authorities, etc. In this regard, as a representative of the spiritual elite of a tolerant religion, Kursavi was forced to speak out in defense of his beliefs. For Kursavi, Islam was the only true religion, the spread of which he considered it his duty.
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The Arabic original uses the word “zulm”, the range of meanings of which is quite wide and includes “injustice”, “oppression”.
Translation M-N. Osmanova
Ibn Kathir. Tafsir al-Qur'an al-'azim. – Damascus: Dar al-Faiha, 1994. – T.2. – P. 206.
Jalal ad-Din al-Suyuti. Al-Itkan fi ‘ulum al-Qur’an. – Beirut: ar-Risala, 2008. – P. 783.
Tradition sacralizes the personality of Ibn ‘Abbas and the way he acquired knowledge; legends say that they were received in response to the Prophet’s prayer: “O Allah, grant him knowledge of religion and teach him interpretation.” Ibn Abbas’s extraordinary abilities were also noted by the second caliph, ‘Umar ibn al-Khattab; one of the legends reports that the caliph invited him to meetings of elders, which caused their indignation. Wanting to put an end to this, ‘Umar at the next meeting addressed those present with a question about the meaning of Surah an-Nasr (“Victory”). The elders found it difficult to answer, and then the question was asked to Ibn ‘Abbas. “In this surah I see signs of the Prophet’s imminent death,” he said. After listening to the answer, ‘Umar said: “I see the same thing.”
The legitimacy of this type of tafsir from the point of view of Sharia is still considered controversial; some theologians deny it completely, while others allow it, subject to compliance with the basic tenets of Islamic doctrine and a mandatory explanation of the biblical origin of a particular fragment, so that the reader does not mistake it for the text of the Koran or sunnah.
The name "Tafsir ar-riwaya" is also used.
The name "Tafsir ad-diraya" is also used.
According to another version (685/1286).
Gabdennasyr Kursavi ( full name- Abu-n-Nasir ‘Abd an-Nasir ibn Ibrahim ibn Yarmuhammad ibn Ishtiryak al-Kursavi tat. Abunnasyr Gabdennasyir bin Ibrahim bin Yarmomhammed bin Ishtirak al-Kursavi) - Tatar theologian, sheikh of the Naqshbandi tariqa, thinker and educator. Born in 1776 in the village of Korsa (in the territory of the modern Arsky district of the Republic of Tatarstan), in the family of a merchant. Gabdennasyr Kursavi received his primary education at the Maskara madrasah, under Muhammadrahim Akhun. He studied at the Niyazkuly Turkmen madrasah (Bukhara). After returning from Bukhara, with the support of his son-in-law and his sons (Gubaidulla, Musa, Muhammedzyan), Gabdennasyr Khazret built a madrasah in the village of Korsa. Simultaneously with teaching in the latter, he held the position of imam-khatib. In 1808, Gabdennasyr Kursavi again went to Bukhara, where he began vigorous activity to spread his reformist views. His progressive ideas met fierce resistance from conservative religious leaders. The latter, despite their defeat in open disputes, did not stop pursuing Kursavi, and even turned to the Bukhara emir. The emir demanded that the scientist renounce his beliefs, otherwise he threatened with death. On the advice of friends, Gabdennasyr Kursavi announced his renunciation of his progressive views. Soon he returned to his homeland and continued his reform activities. The latter caused discontent among the reactionary Tatar imams, and persecution of the scientist began. In 1812, Gabdennasyr Kursavi went on hajj. During the journey, he fell ill with cholera and died in Istanbul (grave at the Istanbul Oskedar Cemetery).
See Akhunov A. Koran in Tatar. Electronic resource http://kitap.net.ru/azatahunov.php.
In Arabic it is "istava".
In the Tatar version “tasarruf kildy”. The throne, in the Maturidi understanding, means the great creation of Allah, the image and form of which are unknown, and their knowledge is not accessible to the human mind. Also in the Maturidi texts there is a reservation that Allah does not need a throne.
Kursavi A. Tafsir Bayan. – Kazan: Dombrovsky Printing House, 1915 – P. 79
Muhammad ibn Idris al-Shafi'i (150/767-204/820) is a legal scholar, hadith expert, founder and eponym of the Shafi'i madhhab.
Malik ibn Anas (93/712-179/796) – legal scholar, hadith expert, founder and eponym of the Maliki madhhab.
Ahmad ibn Hanbal (164/778-241/855) – legal scholar, hadith expert, founder and eponym of the Hanbali madhhab.
In classical Hanafi works, it is a large populated area whose inhabitants lead a sedentary lifestyle.
Honorary title of Abu Hanifa (80/699 - 150/767), an outstanding legal scholar, founder and eponym of the Hanafi madhhab.
That is, in case this condition is really not met.
Kursavi A. Tafsir Bayan. – Kazan: Dombrovsky Printing House, 1915 – P. 110 – 111.
See hand. – L. 1b.
Kursavi A. Tafsir Bayan. – Kazan: Dombrovsky Printing House, 1915 – P. 107 – 108.
Abdulla Adygamov, candidate of historical sciences, acting mufti of the Republic of Tatarstan
The Huzur Publishing House of the Spiritual Muslim Administration of Tatarstan developed an application for IOS, and after it the “Kur’an” Kazan Bwasma” for Android. Now anyone can download Koran in Tatar– a mobile version of the Qur’an, which will always be “in your pocket”, available when connected to the Internet.
The software created for smartphones was based on the publication of the Qur'an of the Muslim Spiritual Board of the Republic of Tajikistan. This application was successfully verified by the commission that deals with the issues of the Respected Qur'an under the Syrian Waqf Authority. The application was recognized as meeting international standards. He was also given a conclusion from the Office of the Committee for Qiraatu and Evaluation of the Quran Scrolls. To make the application convenient to use, the developer has divided it into several surahs: the contents of the Quran (Koran in Tatar) is given to the user with a census of Arabic names in Cyrillic, with translation into Russian. To download, you just need to type in the search engine (Google, Yandex) KURAN DUM RT, also KURAN KAZAN BASMA. You can download the program from our online resource.
“KAZAN>BASMA” is a historical brand of Tatarstan, a contribution to the national Islamic culture of Muslims living in Russia. Thanks to the fact that the Muftiate published an updated version, there was a kind of return to Russia’s previous positions in the world of Qur’an.
Several main features of the application:
- History – every article you ever view will remain forever in history. You can view it whenever you wish.
- Favorites – you can add articles to your Favorites. To do this, you just need to click on the star.”
- Availability of various settings - the user has the opportunity to choose the desired font and color theme.
- Information block “Random Article of the Day”. To see it on the list, software you need to install it in the memory of your mobile device (you can download the database and install it wherever convenient).
The Koran is the holy book of Muslims. From Arabic it is translated as “reading aloud”, “edification”. Reading the Koran is subject to certain rules - tajweed.
World of the Quran
The task of Tajweed is correct reading letters of the Arabic alphabet are the basis for the correct interpretation of divine revelation. The word “tajweed” is translated as “bringing to perfection”, “improvement”.
Tajweed was originally created for people who wanted to learn how to read the Quran correctly. To do this, you need to clearly know the places of articulation of letters, their characteristics and other rules. Thanks to Tajweed (orthoepic reading rules), it is possible to achieve correct pronunciation and eliminate distortion of the semantic meaning.
Muslims treat reading the Koran with trepidation; it is like a meeting with Allah for believers. It is important to prepare properly for reading. It's better to be alone and study early in the morning or before bed.
History of the Quran
The Quran was revealed in parts. The first revelation to Muhammad was given at the age of 40. For 23 years, verses continued to be revealed to the Prophet ﷺ. The collected Revelations appeared in 651, when the canonical text was compiled. The suras are not located in chronological order, but remained unchanged.
The language of the Koran is Arabic: it has many verb forms, it is based on a harmonious system of word formation. Muslims believe that verses have miraculous powers only if they are read in Arabic.
If a Muslim does not know Arabic, he can read a translation of the Koran or tafsir: this is the name given to the interpretation of the holy book. This will allow you to better understand the meaning of the Book. The interpretation of the Holy Quran can also be read in Russian, but it is still recommended to do this only for familiarization purposes. For deeper knowledge, it is important to know Arabic.
Surahs from the Koran
The Koran contains 114 suras. Each one (except the ninth) begins with the words: “In the Name of Allah, the Gracious and the Merciful.” In Arabic, basmala sounds like this: The verses from which the suras are composed, otherwise called revelations: (from 3 to 286). Reading surahs brings many benefits to believers.
Surah Al-Fatihah, consisting of seven verses, opens the Book. It praises Allah and also asks for His mercy and help. Al-Bakyara is the longest sura: it has 286 verses. It contains the parable of Musa and Ibrohim. Here we can find information about the unity of Allah and the Day of Judgment.
The Quran ends short sura Al Nas, consisting of 6 verses. This chapter talks about various tempters, the main struggle against which is the pronunciation of the Name of the Most High.
Sura 112 is small in size, but according to the Prophet ﷺ himself, it occupies the third part of the Koran based on its significance. This is explained by the fact that it contains a lot of meaning: it speaks of the greatness of the Creator.
Transcription of the Koran
Non-native Arabic speakers can find translations in their native language using transcription. She meets on different languages. This is a good opportunity to study the Quran in Arabic, but this method distorts some letters and words. It is recommended to listen to the verse in Arabic first: you will learn to pronounce it more accurately. However, this is often considered unacceptable, since the meaning of the verses can change greatly when transcribed into any language. To read the book in the original, you can use a free online service and get a translation in Arabic.
Great book
The miracles of the Koran, about which much has already been said, are truly amazing. Modern knowledge has made it possible not only to strengthen faith, but now it has become obvious: it was sent down by Allah himself. The words and letters of the Koran are based on a certain mathematical code that goes beyond human capabilities. It encrypts future events and natural phenomena.
Much in this sacred book is explained with such precision that you involuntarily come to the idea of its divine appearance. Then people did not yet have the knowledge that they have now. For example, the French scientist Jacques Yves Cousteau made the following discovery: the waters of the Mediterranean and Red Seas do not mix. This fact was also described in the Koran, what was the surprise of Jean Yves Cousteau when he learned about it.
For Muslims, names are chosen from the Koran. The names of 25 prophets of Allah and the name of the companion of Muhammad ﷺ - Zeid were mentioned here. The only thing female name– Maryam, there’s even a sura named after her.
Muslims use suras and verses from the Koran as prayers. It is the only shrine of Islam and all the rituals of Islam are built on the basis of this great book. The Prophet ﷺ said that reading surahs will help in various life situations. Reciting Surah ad-Duha can get rid of the fear of the Day of Judgment, and Surah al-Fatiha will help in difficulties.
The Quran is filled with divine meaning, it contains the highest revelation of Allah. In the Holy Book you can find answers to many questions, you just have to think about the words and letters. Every Muslim must read the Koran; without knowledge of it, it is impossible to perform namaz - an obligatory form of worship for a believer.
All about religion and faith - “prayer in Tatar suras” with detailed description and photographs.
The basis of Islam is the Holy Book of the Koran. It contains all the prayers that a true believer should read in everyday life. Muslim prayers should become the basis of life, only in this case can a person have hope that he will go to heaven after death.
The most important and obligatory religious ritual in Islam is prayer. It is he who allows a Muslim to maintain a connection with Allah. Namaz must be read by the faithful five times a day. This allows you to strengthen your faith and cleanse yourself of past sins.
Namaz determines the daily rhythm of a believer. Prayers are offered:
- At dawn.
- In the middle of the day.
- After noon.
- In the evening hour
- At dusk.
To perform namaz, you need to perform ablution, wear clean clothes and choose a clean place. Whenever possible, every Muslim strives to perform the obligatory prayer in a mosque.
Namaz is a very complex ritual, which involves not only reading a large number of prayers, but also performing precise ritual movements. For those who have recently converted to Islam, there is a simplified ritual that can also be used when there is a lack of time.
In addition to the prayers that are used in namaz, there are a number of special prayer requests - duas, which can be used in a wide variety of life situations.
Any Islamic prayer must be read sincerely. This is the main condition for her to be heard by Allah. The dua should be pronounced confidently, this emphasizes that help from above is very important for you in this period of life.
Read the Tatar prayer for good luck
The desire to attract luck into life is natural for every person. In the Muslim world, luck and material well-being are interconnected. This is precisely why it is necessary to give alms to the poor before reading this type of prayer. Dua to attract good luck and money can be read only once a day. You can offer prayer at any time.
Sounds strong prayer So:
Tatar prayer for health
Tatar prayer for health allows you to find peace of mind. This means that a person will have the strength to successfully fight any diseases, the causes of which, as a rule, are a person’s dysfunctional nervous state. In addition, such prayer successfully helps to cope with damage and the evil eye. Such negative foreign influences also often provoke the development of serious diseases.
A prayer in Russian can sound like this:
Prayers for cleansing the house
In the Muslim world, a ritual is considered mandatory to cleanse the home of negative energies. There are many such prayers in the Koran. The clergy believe that such prayers should be said in Arabic, reading them directly from the Koran. Of course, not everyone can do this. Therefore, Islam offers a very simple ceremony with candles. With its help, you can cleanse the space of your own home from negative energy. All you need to do is walk around all the living rooms around the perimeter with a lit candle in your hand.
During this process, a short prayer is spoken, which in Russian sounds like this:
After this, you must definitely read the following prayer, kneeling in one of the rooms, turning your face to the east:
Tatar prayer before bed
In order to have a restful sleep and be able to fully relax before going to bed, you should read special duas: Ikhlas, Falyak, Nas.
Surah Ikhlas in Russian sounds like this:
Surah Falyak is protective and sounds as follows:
Surah Nas sounds like this in Russian:
Listen online Tatar prayers in Tatar language
Very useful to listen muslim prayers in Tatar language. But it is very important to do it correctly. You need to turn on the audio recording only when you are in the right mood and discard all extraneous thoughts. You cannot eat or engage in any related household activities while listening to prayers.
Prayer Yasin
Islam as a religion appeared among the Arabs in Arabia. The formation of Islam was greatly influenced by ancient beliefs, such as Judaism, Christianity and Mazdaism. Before Islam, there were various pagan cults with elements of fetishism and totemism.
People worshiped the forces of nature, celestial bodies, and believed in demons. While honoring their gods, the ancient tribes knew that others also had gods and did not deny them. In Mecca, for example, there were about 300 idols. The deity of the Meccans was called Illah.
A water source called Zyam-Zyam was also revered. During religious rituals, people sought to touch the idol in order to receive part of its power. There were no prayers as such; there were poems created by poets.
Passers-by threw stones at burial sites to express respect for the deceased.
The founder of Islam was the prophet Muhammad, who, while traveling, met with Jews. Many of his stories were remembered by people, and this new knowledge then became part of the foundations of the new religion.
Islam is considered a natural stage in the evolution of various religious teachings among the inhabitants of the Arabian Peninsula. The activities of the Hanifs were considered significant at this time - these lovers of a solitary life preached monotheism. Their spiritual quest had a serious influence on the Arabs of that time in conditions of political and economic crisis.
Islam says that the Creator created the world in 6 days, and it cannot be assumed that there is anyone greater than Allah.
Allah sends revelations to people through prophets. These revelations are recorded in certain holy books. The revelation of Islam is considered the truest because Muhammad became the last of all prophets. Archangel Gabriel dictated all the revelations to Muhammad.
This is how the Holy Quran, written in Arabic, appeared. All Muslims strive to learn Arabic in order to read the Koran, which is considered the standard of eloquence. The Koran is always in a place of honor in a Muslim's home, as well as in the mosque. The longest suras are located at the beginning of the book, and the shortest at the end.
In addition to dividing into suras and aites, the Koran contains 30 parts (juz). Juzes are divided into hizb, and hizb into 4 parts. This makes the Quran easier to read.
It is believed that the Quran was first given to Muhammad in Ramadan.
Muslim believers consider this prayer very important. This text brings relief in a difficult situation. And if you read it next to a deceased person, it brings relief to the soul when leaving the body.
According to Muslim beliefs, any death is fate, Allah has decided so, and there is no escape from it. The date and cause of death are written on a person’s forehead at birth. Death comes when the Angel of Death, Israel, cuts a person's throat. You cannot resist death, just like you cannot change life expectancy or change the cause of death.
According to beliefs, if a person left a large offspring, did a lot and died at a very old age, there is no need to even regret his death. After death, the Mulla must read Yasin (from the letters of the Arabic alphabet at the beginning of the sura - na son) over the deceased.
Yasin does not contain any mention of death, but it is believed that without this prayer a Muslim will not go to heaven, otherwise, the person who dies without this prayer becomes an infidel. An exception is made only for those who died an unnatural death: accidents, catastrophes, etc.
That is, when a person was overtaken by sudden death. This prayer is not read to deceased babies.
Surah Yasin is also read during Ramadan, which emphasizes the special place of this prayer among others. The rewritten text of this surah can be and has always been used as a talisman.
Mishari Rashid Yasin
Prayer Yasin from the evil eye
This surah is also read against the evil eye. Muslim believers who have strength can remove even strong witchcraft with the help of this surah.
Here is one of the descriptions of such a ritual, which one Muslim believer shared while watching her grandfather performing a healing: for a healing session, you must have with you needles (a box), a bar of soap (preferably household soap), and tea (1 piece).
The girl remembers that needles are inserted into soap, tea is opened and all objects are placed between the healer and the patient. Next, the grandfather read Yasin’s prayer as follows: first to the first mubin, again first and to the second, again first and to the third, then reaching the seventh. After which he finished the prayer. Then he moved on to Falak (3 times) and Nose (3 times).
The patient should use this soap when washing and washing his things, and the whole family should drink the tea. The needles are placed in any basin, filled with water and placed on top. In this case, you need to pour water from a bucket over yourself 3 times. The contents of the basin are buried in a place where there are no people.
Yasin Prayer performed by Mishari Rashid
We present to your attention an amazing video of the most famous reciter of the Koran performing the Yasin prayer.
Mishari Rashid is considered one of the best performers who read the Quran. He was born in Kuwait (1976).
Having matured, Mishari Rashid entered the University of Medina (faculty of the Holy Quran), where 10 styles of reading the Quran are taught. This performer has already recorded 8 discs and has charmed the hearts of many Muslim believers with his voice.
At the moment he has a wife and 2 daughters.
If you want to learn this surah by heart, listen to the video we posted often. Next, we post the text of the prayer for better understanding.
Prayer Yasin text in Tatar
For those interested, we provide a text with a transcription of Sura Yasin in the Tatar language.
Origin
It is believed that Allah read Yasin long before heaven and earth appeared, so the Angels declared that everyone into whose hands this prayer falls and who reads it will be happy. Many Muslims do not begin their day without reading this text with deep attention.
Short suras and verses of the Holy Quran for prayer
Surah al-‘Asr
«
Wal-'asr. Innal-inseene lafii khusr. Illal-lyaziine eemenuu wa ‘amilyu ssoolikhaati wa tavaasav bil-hakky wa tavaasav bis-sabr” (Holy Koran, 103).
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
« In the name of God, whose mercy is eternal and limitless. I swear by the era [century]. Verily, man is at a loss, except for those who believed, did good deeds, commanded each other the truth [helped to preserve and strengthen the faith] and commanded each other patience [in submission to God, removing themselves from sin]».
Surah al-Humaza
« Bismil-lyahi rrahmaani rrahiim.
Vailul-liculli humazatil-lumaza. Allyazii jama'a meelev-va 'addadakh. Yahsebu anne maalahuu ahladekh. Kyallyaya, lyaumbazenne fil-khutoma. Wa maa adraakya mal-khutoma. Naarul-laahil-muukada. Allatii tattoli‘u ‘alal-af’ide. Innehee ‘alayhim mu’sode. Fii ‘amadim-mumaddade” (Holy Koran, 104).
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ
الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ
يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ
كَلَّا لَيُنبَذَنَّ فِي الْحُطَمَةِ
وَمَا أَدْرَاكَ مَا الْحُطَمَةُ
نَارُ اللَّهِ الْمُوقَدَةُ
الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ
إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ
فِي عَمَدٍ مُّمَدَّدَةٍ
« In the name of God, whose mercy is eternal and limitless. The punishment [of Hell awaits] every slanderer who seeks out the shortcomings of others, who [among other things] accumulates wealth and [constantly] counts it [thinking that it will help him in trouble]. He thinks that wealth will immortalize him [make him immortal]?! No! He will be thrown into al-khutoma. Do you know what “al-khutoma” is? This is the kindled fire of the Lord [hell fire], which reaches the hearts [gradually burning them and bringing them incomparable pain]. The gates of Hell are closed, and there are bolts on them [that will never allow them to open].
Surah al-Fil
« Bismil-lyahi rrahmaani rrahiim.
Alam tara kayfya fa'alya rabbukya bi askhaabil-fiil. Alam yaj'al kaidahum fii tadliil. Wa arsalya ‘alayhim tairan abaabiil. Tarmihim bi hijaaratim-min sijil. Fa ja'alahum kya'asfim-ma'kuul" (Holy Quran, 105).
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ
أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ
وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ
تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ
فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ
« In the name of God, whose mercy is eternal and limitless. Don’t you see how your Lord dealt with the owners of the elephants [aren’t you surprised by what happened then]?! Didn’t He turn their cunning into a delusion [didn’t their intention end in complete failure]?! And [the Lord] sent down on them [on the army of Abraha] the Ababil birds. They [the birds] threw stones of burnt clay at them. And [the Lord] turned them [the warriors] into chewed grass».
Surah Quraish
« Bismil-lyahi rrahmaani rrahiim.
Li iyalyafi kuraysh. Iilyafihim rikhlyatesh-sheeteei you-soif. Fal ya'duu rabbe haazel-byayt. Allazii at'amakhum min ju'iv-va eemenehum min hawf." (Holy Quran, 106).
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ
فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ
الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ
« In the name of God, whose mercy is eternal and limitless. [The Lord protected the inhabitants of Mecca from the army of Abraha] in order to unite the Quraish. [For] the unity of them [the Quraish] in their travels in winter [when they went to buy goods in Yemen] and in summer [when they went to Syria]. Let them worship the Lord of this Temple [Kaaba]. [To the Lord] Who fed them, protecting them from hunger, and instilled in them a sense of security, freeing them from fear [of the formidable army of Abraha or anything else that could pose a threat to Mecca and the Kaaba]».
Ayat al-Kursi
« Bismil-lyahi rrahmaani rrahiim.
Allahu laya ilyayahe illya huwal-hayyul-kayuum, laya ta'huzuhu sinatuv-valya naum, lyahu maa fis-samaavaati wa maa fil-ard, men zal-lyazi yashfya'u 'indahu illya bi izkh, ya'lamu maa baina aidihim va maa halfahum wa laya yuhiituune bi sheyim-min 'ilmihi illya bi maa shaa'a, wasi'a kursiyuhu ssamaavaati val-ard, wa laya yauuduhu hifzukhumaa wa huwal-'aliyul-'azim" (Holy Quran, 2:255).
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
اَللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ لاَ تَـأْخُذُهُ سِنَةٌ وَ لاَ نَوْمٌ لَهُ ماَ فِي السَّماَوَاتِ وَ ماَ فِي الأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ ماَ بَيْنَ أَيْدِيهِمْ وَ ماَ خَلْفَهُمْ وَ لاَ يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِماَ شَآءَ وَسِعَ كُرْسِـيُّهُ السَّمَاوَاتِ وَ الأَرْضَ وَ لاَ يَؤُودُهُ حِفْظُهُمَا وَ هُوَ الْعَلِيُّ العَظِيمُ
« In the name of God, whose mercy is eternal and limitless. Allah... There is no god but Him, the eternally Living, Existing One. Neither sleep nor slumber will befall him. To Him belongs everything that is in heaven and everything that is on Earth. Who will intercede before Him, except according to His will? He knows what has been and what will be. No one is able to comprehend even a particle of His knowledge, except by His will. Heaven and Earth are embraced by His Throne, and His care for them does not bother Him. He is the Most High, the Great!»
Surah al-Ikhlas
« Bismil-lyahi rrahmaani rrahiim.
Kul huval-laahu ahad. Allahus-somad. Lam yalid wa lam yulyad. Wa lam yakul-lyahu kufuvan ahad” (Holy Koran, 112).
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
قُلْ هُوَ اللَّهُ أَحَدٌ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ
"Tell: " He, Allah (God, Lord, Supreme), is One. Allah is Eternal. [Only He is the one in whom everyone will need to infinity]. He did not give birth and was not born. And no one can equal Him».
Surah al-Falyak
« Bismil-lyahi rrahmaani rrahiim.
Kul a'uuzu bi rabbil-falyak. Min sharri maa halyak. Va min sharri gaasikin izee vakab. Wa min sharri nnaffaasaati fil-‘ukad. Wa min sharri haasidin izee hasad” (Holy Quran, 113).
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
مِن شَرِّ مَا خَلَقَ
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
« In the name of God, whose mercy is eternal and limitless. Say: “I seek from the Lord the dawn of salvation from the evil that comes from what He created, and the evil of the darkness that has fallen, from the evil of those who cast spells and the evil of the envious, when envy ripens in him».
Surah an-Nas
« Bismil-lyahi rrahmaani rrahiim.
Kul a'uuzu bi rabbin-naas. Maalikin-naas. Ilyayakhin-naas. Min sharril-waswaasil-hannaas. Allyazii yuvasvisu fii suduurin-naas. Minal-jinnati van-naas” (Holy Quran, 114).
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ
الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ
مِنَ الْجِنَّةِ وَالنَّاسِ
« In the name of God, whose mercy is eternal and limitless. Say: “I seek salvation from the Lord of men, the Ruler of men, the God of men. [I seek salvation from Him] from the evil of the whispering Satan, who retreats [at the mention of the Lord], [the Devil] who introduces confusion into the hearts of people, and from the [evil representatives of Satan from among] jinn and people».
Several semantic translations are possible: “I swear by the time interval that begins after the sun moves from its zenith and continues until sunset”; "I swear by the afternoon prayer."
That is, the slanderers thrown into “al-hutoma” will lose all hope of liberation, the gates of Hell will be tightly closed in front of them.
The Quranic sura tells about a historical event that occurred in the year of birth of the last messenger of the Lord Muhammad (peace and blessings of Allah be upon him) and became a sign for people who understand.
By this time restored by the prophet Abraham ancient temple Monotheism The Kaaba (see: Holy Koran, 22:26, 29) was again turned by the Arabs into the main temple of their pagan pantheon. Mecca became the center of paganism, attracting pilgrims from all over Arab East. This caused discontent among the rulers of neighboring states. Then the ruler of Yemen, Abraha, in order to attract pilgrims, built a new temple, striking in its luxury and beauty. But the religious building was never able to become a center of pilgrimage for nomads, who still recognized only Mecca as such.
One day, a certain pagan Bedouin, demonstrating his disrespect for a Yemeni temple, desecrated it. Upon learning of this, Abraha vowed to wipe the Kaaba from the face of the earth.
In the army he equipped there were eight (according to other sources - twelve) elephants, which were supposed to destroy the Kaaba.
Approaching Mecca, Abraha's army set up a rest camp. The camels grazing in the vicinity immediately became prey for the Yemenis. Among them were two hundred camels that belonged to one of the most respected people of Mecca, ‘Abdul-Muttalib (grandfather of the future Prophet).
Meanwhile, Abraha ordered the most respected Meccan to be brought to him. Residents pointed to ‘Abdul-Muttalib, who went to negotiate with Abraha. The dignity and nobility of ‘Abdul-Muttalib immediately inspired the ruler of Yemen to respect him, and he invited the Meccan to sit next to him. “Do you have any request for me?” – asked Abraha. “Yes,” replied ‘Abdul-Muttalib. “I want to ask you to return my camels, which your soldiers took away.” Abraha was surprised: “Seeing your noble face and courage, I sat down next to you. But after hearing you, I realized that you are a cowardly and selfish person. While I came with the intention of wiping your shrine from the face of the earth, are you asking for some camels?!” “But I am only the owner of my camels, and the owner of the temple is the Lord Himself, He will preserve it...” was the answer. Having taken his herd, ‘Abdul-Muttalib returned to the city, abandoned by the inhabitants who did not have the opportunity to resist the huge army. Together with the people accompanying him, ‘Abdul-Muttalib prayed for a long time at the threshold of the Kaaba, offering a prayer for the salvation and preservation of the Lord’s temple, after which they left Mecca.
When Abrakha's troops attempted to storm the city, a miraculous sign occurred: a flock of birds appeared and pelted the army with stones made of burnt clay. Abraha's army was destroyed. Defenseless Mecca and Kaaba were saved, because according to the Lord's plan they were destined for a different fate.
This story is a clear sign for those with understanding.
See, for example: Ibn Kasir I. Tafsir al-qur'an al-'azim. T. 4. pp. 584, 585.
The Lord is Almighty: He reveals His punishment through seemingly weak and defenseless creatures. Thus, for Pharaoh’s refusal to release Moses and his people for worship, one of the “plagues of Egypt” was the invasion of toads, midges, “dog flies,” and locusts that infested all of Egypt. The “plagues of Egypt,” according to the Bible, forced Pharaoh to release the people of Israel from captivity (Ex. 8:10).
1. Ya. Syn.
2. I swear by the wise Koran!
3. Verily, you are one of the messengers
4. on a straight path.
5. It is sent down by the Mighty, the Merciful,
6. So that you warn people whose fathers no one warned, because of which they remained careless ignoramuses.
7. The Word has come true to most of them, and they will not believe.
8. Verily, We have placed fetters on their necks up to their chins, and their heads are raised up.
9. We set a barrier in front of them and a barrier behind them and covered them with a veil, so that they cannot see.
10. They don’t care whether you warned them or not. They don't believe.
11. You can only warn the one who followed the Reminder and feared the Merciful, without seeing Him with their own eyes. Please him with the news of forgiveness and a generous reward.
12. Verily, We give life to the dead and record what they did and what they left behind. We have counted every thing in a clear guide (the Preserved Tablet).
13. As a parable, give them the inhabitants of the village to whom the messengers came.
14. When We sent two messengers to them, they considered them liars, so We reinforced them with a third. They said: “Verily, we have been sent to you.”
15. They said: “You are people like us. The Merciful has not sent down anything, and you are just lying.”
16. They said: “Our Lord knows that we have indeed been sent to you.
17. We are entrusted only with the clear transmission of revelation.”
18. They said: “Indeed, we have seen a bad omen in you. If you do not stop, we will certainly stone you and you will suffer painful suffering from us.”
19. They said: “Your evil omen will turn against you. Really, if you are warned, do you consider it a bad omen? Oh no! You are people who have transgressed the boundaries of what is permitted!”
20. A man came in a hurry from the outskirts of the city and said: “O my people! Follow the messengers.
21. Follow those who do not ask you for reward and follow the straight path.
22. And why should I not worship Him who created me and to whom you will be returned?
23. Will I really worship other gods besides Him? After all, if the Merciful One wishes to harm me, then their intercession will not help me in any way, and they will not save me.
24. Then I will find myself in an obvious error.
25. Indeed, I have believed in your Lord. Listen to me."
26. He was told: “Enter Paradise!” He said: "Oh, if only my people knew
27. why my Lord has forgiven me (or that my Lord has forgiven me) and that He has made me one of the honoured!”
28. After him, We did not send down any army from heaven against his people, nor did We intend to send them down.
29. There was only one voice, and they died out.
30. Woe to the slaves! Not a single messenger came to them whom they did not mock.
31. Do they not see how many generations We have destroyed before them and that they will not return to them?
32. Verily, they will all be gathered from Us.
33. A sign for them is the dead earth, which We revived and brought from it grain on which they eat.
34. We created in it gardens of palm trees and vines and caused springs to flow from them,
35. that they may eat their fruits and what they have created with their own hands (or that they may eat fruits that they have not created with their own hands). Won't they be grateful?
36. Great is He who created in pairs what the earth grows, themselves and what they do not know.
37. A sign for them is the night, which We separate from the day, and so they plunge into darkness.
38. The sun floats to its abode. This is the decree of the Mighty, the Knowing.
39. We have predetermined positions for the moon until it again becomes like an old palm branch.
40. The sun does not have to catch up with the moon, and the night does not run ahead of the day. Everyone floats in orbit.
41. It is a sign for them that We carried their offspring in an overflowing ark.
42. We created for them in his likeness what they sit on.
43. If We wish, we will drown them, and then no one will save them, and they themselves will not be saved,
44. unless We show them mercy and allow them to enjoy the benefits until a certain time.
45. When it is said to them, “Beware of what is before you and what is after you, so that you may receive mercy,” they do not answer.
46. Whatever sign comes to them from the signs of their Lord, they certainly turn away from it.
47. When they are told: “Spend from what Allah has provided for you,” the disbelievers say to the believers: “Shall we feed the one whom Allah would feed if He willed? Truly, you are only in obvious error."
48. They say: “When will this promise come true, if you are telling the truth?”
49. They have nothing to expect except one voice, which will amaze them when they argue.
50. They will neither be able to leave a will nor return to their families.
51. The Horn will be blown, and now they rush to their Lord from the graves.
52. They will say: “Woe to us! Who raised us from the place where we slept? This is what the Most Gracious promised, and the messengers spoke the truth.”
53. There will be only one voice, and they will all be gathered from Us.
54. Today no injustice will be done to any soul, and you will only be rewarded for what you have done.
55. Indeed, the inhabitants of Paradise today will be busy in pleasure.
56. They and their spouses will lie in the shadows on couches, leaning.
57. There is fruit there for them and everything they require.
58. The merciful Lord greets them with the word: “Peace!”
59. Separate yourself today, O sinners!
60. Did I not command you, O sons of Adam, not to worship Satan, who is your open enemy,
61. and worship Me? This is the straight path.
62. He has already misled many of you. Don't you understand?
63. This is Gehenna, which was promised to you.
64. Burn in it today because you disbelieved.”
65. Today We will seal their mouths. Their hands will speak to Us, and their feet will testify of what they have acquired.
66. If We wish, We will deprive them of their sight, and then they will rush to the Path. But how will they see?
67. If We wish, We will disfigure them in their places, and then they will neither be able to move forward nor return.
68. To whom We grant long life, We give the opposite appearance. Don't they understand?
69. We did not teach him (Muhammad) poetry, and it is not fitting for him to do so. This is nothing but a Reminder and a clear Quran,
70. So that he may warn those who are alive, and so that the Word may be fulfilled regarding those who disbelieve.
71. Do they not see that from what Our hands (We Ourselves) have done, We have created cattle for them, and that they own them?
72. We made it subject to them. They ride some of them and feed on others.
73. They bring them benefit and drink. Won't they be grateful?
74. But they worship other gods instead of Allah in the hope that they will be helped.
75. They cannot help them, although they are a ready army for them (the pagans are ready to fight for their idols, or the idols will be a ready army against the pagans in the Hereafter).
76. Don’t let their speeches sadden you. We know what they hide and what they reveal.
77. Doesn’t man see that We created him from a drop? And so he openly bickers!
78. He gave Us a parable and forgot about his creation. He said, “Who will revive the bones that have decayed?”
79. Say: “He who created them the first time will give them life. He knows about every creation."
80. He created fire for you from green wood, and now you kindle fire from it.
81. Is He who created the heavens and the earth incapable of creating others like them? Of course, because He is the Creator, the Knower.
82. When He desires something, then He should say: “Be!” - how it comes true.
83. Holy is He in Whose Hand is power over every thing! To Him you will be returned.
