The result of long-term intense work of thought, a kind of realization of the hidden potential of the nation was the emergence of an absolutely new worldview. This burst of national and cultural revival was embodied in the most vivid form in the Jadid movement. And the interest shown today 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, took place under the influence of many factors. Syncretism and the multicomponent nature of the origins to a large extent determined the specificity 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 arose, acquires particular relevance. Their study is also important for solving the problem of Tatar enlightenment, the continuation of which in a number of studies is considered Jadidism.

Later, as you know, events followed, accompanied by the change of the tsarist power to the Bolshevik, which could not but have an impact on the history and culture of the Tatars. The people had to go through a double change of the alphabet, which led to a break in spiritual continuity in the transmission of the written heritage.

The processes of transformation of Russian society, which began at the end of the eighties of the last century and continue to this day, were characterized by a religious revival and an increase in 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, madrasahs of various status and, of course, the Russian Islamic University were opened and functioned.

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, in connection with which 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 for a long history of coexistence of different denominations and nationalities. And since the Koran is the holy book of Islam, the study of 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.

In this regard, the study of the works of Tatar theologians of the late 18th - early 20th centuries is of particular importance.

It was during this period, after numerous uprisings, long resistance to attempts at Christianization, that the Muslim Tatars were gradually integrated into Russian society, and, along with the Islamic tradition, the foundations for tolerant coexistence of representatives of Islam and Orthodoxy in the region were laid. 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 the best option for preserving their ethno-confessional identity within the framework of the Orthodox Russian state.

The publication of tafsir Kursavi continues a series of translations of theological works of thinkers of the 18th-early 20th centuries.

The history of the origin and development of the Quranic exegesis

Tafsir - the discovery of something secret, an announcement. Derived from the Arabic word "fasara" which means "to explain", "to indicate the goal" or "to lift the veil". This is the name of the science of interpreting the meanings of the Quranic verses. The scholars of tafsir are called mufassirs. Prophet Muhammad possessed complete knowledge of the Koran, who explained its meanings to his companions. In particular, in the commentary to the Qur'an, written by Ibn al-Qasir, the following legend is given: “When the ayat was sent down:“ Those who believed and did not defile their faith with darkness [injustice], it is they who are safe, and they are led by a straight path "(6:42), the companions of the Prophet Muhammad, feeling the heaviness in their souls, turned to him with the question:" After all, each of us shows injustice to himself? " To this the Prophet replied, “This is not what you mean. Have you not heard the words of the righteous servant: "O my son! Do not worship other [deities] along with Allah, for polytheism is a great injustice" "(31:13), verily this [Zulm] is polytheism."

After the Prophet Muhammad, the tradition of interpreting the Koran was continued by his companions. The famous scholar of the late Middle Ages, Jalal ad-Din al-Suyuti (1445-1505), in his work “Perfection in the Koranic sciences (Al-itkan fi 'ulum al-Qur'an), highlighted ten of his companions: the first are four righteous caliphs. - Abu Bakr, 'Umar ibn al-Khattab,' Uthman ibn 'Affan and' Ali ibn Abu Talib, followed by 'Abdallah ibn Mas'ud,' Abdallah ibn 'Abbas, Ubay ibn Ka'b, Zayd bin Sabit , Abu Musa al-Ash'ari and 'Abdallah ibn az-Zubair.

As a result of the educational activities of the aforementioned companions of the Prophet, the schools of tafsir were gradually formed. The most famous of them are three. The first of them originated in Mecca, its founder was one of the most authoritative mufassirs 'Abdallah ibn' Abbas (d. 68/687), the 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 (city of Kufa) by 'Abdallah ibn Mas'ud (d. 32/652) and' Ali ibn Abu Talib (d. 40/660). Notable followers of the Iraqi school were: 'Alkama ibn Qays (d. 62/682), Masruk ibn al-'Ajda (d. 63/682), al-Aswad ibn Yazid (d. 74/693), Murra ibn Sharahil 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 made extensive use of the methods of ijtihad and rai'a.
The third school was founded in Medina by Ubay ibn Kab'b (d. 22/643). Notable followers of the Medina school were: Muhammad ibn Ka'ob al-Kurazi (d. 78/697), Abu al-‘Aliyah (d. 90/709) and Zayd ibn Aslam (d. 136/753).

When interpreting the Qur'an, all these three schools mainly relied on the Qur'an, Sunnah, the sayings of the Companions and Ra'y (the theologian's opinion). However, along with these sources, some of the interpreters sometimes used isra'liyat (biblical). The basis for this interpretation was laid by an associate named Ka'ob al-Akhbar, who was a Jew before accepting Islam.
Varieties of tafsir

The original 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. One that Arabs understand based on their speech.
2. Tafsir, accessible to everyone who knows the Arabic language.
3. Tafsir, accessible to scholars and 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 (opinion-based tafsir).

Tafsir on the basis of tradition includes the interpretation of some ayats of the Koran by others, as well as the statements of the Prophet Muhammad and his companions about the meaning of one or another ayat. As for the utterances of the tabi'in, some scholars attribute them to this type of tafsir, and some to tafsir on the basis of opinion.

The most famous tafsirs based on legend are:

“Jami‘ al-bayan fi tafsir al-Kur’an ”(“ Collection of explanations of the interpretation of the Qur'an ”), written by Abu Ja‘ far Muhammad ibn Jarir at-Tabari (224 - 310/838 - 922). The author usually begins his comments on verses with semantic analysis, morphological analysis and determination of the basic meaning of lexical units. Then he cites the statements of the Prophet Muhammad, his associates, the tabi'in, after which he analyzes them from the point of view of reliability and chooses the most reliable one in his opinion. Further, as necessary, the author points to those legal provisions of the Shariah that can be derived from this ayat, gives the opinions of various madhhabs and their argumentation.

"Tafsir al-Qur'an al-‘azim", belonging to the pen of Isma-‘il ibn ’Amr ibn Qasir (700 - 774/1300 - 1372). Ibn Kathir gives priority to the interpretation of some ayats of the Qur'an by others, to the interpretation of the ayats in hadiths, as well as the sayings of his companions and tabi'in. Sometimes in it there are cases of referring to 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'iliyat).

Opinion-based Tafsir is the interpretation of the Qur'an based on deep theological analysis (al-ijtihad). There is disagreement among Muslim theologians about the admissibility of such an interpretation, each of the parties brings its own arguments from the Koran and Sunnah.

The most famous among these tafsirs are:

"Al-Kashshaf 'an haka'ik at-tanzil wa' uyun al-akawil fi wujukh at-ta'wil" ("Revealing the truths of revelation and the sources of sayings regarding varieties of interpretation") belonging to the pen of Mahmud ibn 'Umar ibn Muhammad al-Zamakhshari (467 - 538/1074 - 1143). The author is one of the outstanding representatives of the school of Mutazilism, which is reflected in the nature of his work. Tafsir is full of explanations of the literary merits of the Qur'an; to an insignificant extent, the author dwells on the legal provisions of the Sharia. The volume of biblicalism in this tafsir is minimized, and of course the author defends the mu''Tazilite point of view on many issues of belief. Zamakhshari used a thorough 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, clarity and conciseness of presentation, with the help of which the author was able to reveal the features of the Qur'anic rhetoric and style.

Anwar at-tanzil wa haka'ik at-ta'vil (Lights of Revelation and Secrets of Interpretation) by ‘Abdallah ibn‘ Umar ibn Muhammad ibn ’Ali al-Baydawi (d. 691/1291). When writing this tafsir, the author took the tafsir al-Zamakhshari as a basis. Al-Baydawi expanded his predecessor's interpretations by drawing on material from other writings, such as in the commentaries to the Qur'an by al-Razi and al-Ragib al-Isfahani, adding some legends from the Companions and Tabi'ins. Tafsir contains a laconic description of the stylistic and artistic features of the Qur'anic verses, and also briefly dwells on certain provisions of the Sharia. Provides features of different styles of reading (qira'at), and also outlines the mu''tazilite and Sunni positions on doctrinal issues, of course giving preference to the Sunni school. Among the Sunnis, tafsir was very popular, for several centuries it served as a teaching tool, many commentaries were 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 haka'ik at-ta'vil (Knowledge of the Revelation and the Essence of Interpretation) by ‘Abdallah 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, al-Zamakhshari and others. For this reason, the author cites a Mu''tazilite-Sunni discussion on doctrinal issues, giving preference to the Sunni one. The author is not particularly keen on the grammatical analysis of the Qur'anic ayats, but he compensates for this with detailed examples of seven versions of reading some of the ayats. He also briefly shows the stylistic and artistic features of the ayats, sets out the views of various legal schools of Islam. Occasionally he cites biblicalisms and criticizes them if they touch upon issues of doctrine and contradict them.

In addition to the two main types mentioned, Muslim theologians distinguish the following varieties of tafsir: at-tafsir al-ishari (symbolic tafsir), at-tafsir al-fiqhi (tafsir, which explains Sharia norms).
At-tafsir al-ishari (sometimes also called the Sufi tafsir). Its essence lies in the fact that in addition to the main meaning, the ayat is given an additional explanation, captured by the spiritual mentors on the basis of the hidden meaning. At the same time, a number of mandatory conditions are put forward under which such a tafsir is considered acceptable from the point of view of the Sunnis. The most famous examples of such tafsirs are "Tafsir al-Qur'an al-'azim" belonging to the pen of Sahla ibn 'Abdallah at-Tustari (200-273 / 815-886) and "Lata'if al-isharat" belonging to the pen of Abu al- Qasim 'Abd al-Karim al-Kushairi (376-465 / 986 - 1072).

At-tafsir al-fiqhi differs from other types of tafsir in that it focuses on the study of ayats related to the provisions of Islamic law, the authors of such tafsirs usually show how Muslim theologians-fuqih derived the provisions of the Sharia from the ayats of the Koran. The most famous tafsirs belonging to this variety are "Ahkam al-Qur'an", which belongs to the pen of Abu Bakr Ahmad ibn 'Ali ar-Razi al-Jassas (305-370 / 917 - 980) and Jami' li ahkam al-Kur 'an', which belongs to the pen of Abu 'Abdallah Muhammad ibn Ahmad al-Kurtubi (d. 671/1272).

Newer, modern types of tafsir are: at-tafsir al-manhaji (methodological tafsir), at-tafsir al-adabi al-ijtima'i (literary and 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 survived in their pure form, however, 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 was based on the biblical-Koranic plot (see the twelfth surah of the Quran "al-Yusuf"). The work itself describes the events in great detail, in poetic form. Also, according to its text, it can be concluded that the Bulgar theologians were familiar with biblicalism.

Most likely, the Bulgar transcriptions of the Koran - tafsirs, which were in circulation in the Volga Bulgaria, were continued in the Kazan Khanate and in later years. Unfortunately, the literary monuments of the Bulgar Middle Ages have survived to this day only in the form of isolated works: the Tatar manuscript book, despite its ancient history, is mainly represented by the period of the middle of the 18th - beginning of the 19th centuries.

Judging by the lists that have come down to our days, perhaps the first of the scholars of this period who began to translate the meanings of the Quran into the Tatar language and comment on the Holy Book in it was the famous reformer theologian Abunnasyr Gabdennasyr ibn Ibrahim ibn Yarmuhammed ibn Ishtiryak al-Kursavi (1776-1812). Today, Kazan libraries store several handwritten versions of the Koran interpretations, which belong to the pen of this author. In 1861, half a century after the death of Kursavi, his book "Haftiyak tafsire" 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, the author of which was the historian and writer Tajetdin Yalchygul (1768-1838). But all these were commentaries on separate parts of the Holy Book. And only at the end of the 19th century the most complete commentary on the Koran - the two-volume Favaid (Useful) - was published by the Tatar historian and theologian Khusain Amirkhanov (1814-1893).

At the beginning of the 20th century, several commentaries to the Koran were published at once, which continued the tradition begun by Khusain Amirkhanov. Scientists-theologians of this period strove to comment on the full text of the Quran, not limited 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-Kur" an "(" Light explanations to the commentary of the Koran ", Kazan, 1910-1911) True, this book was not original - it was a Tatar transposition of the Persian tafsir Husain Kashifi (died 1504).
The tafsir of the Tatar author Shaikhelislam Hamidi "Al-itkan fi-t-tarjimat al-Kur" an "(" Perfection in the translation of the Koran ", Kazan, 1907) was very popular at the beginning of the 20th century.

At the beginning of the 20th century, Nugmani's two-volume "Kore'en tafsire" was published. Mulla Nugman lived in the first half of the 19th century. When his teacher Gabdennasir Kursavi went to the Hajj, from which he did not return, Nugman took over the teaching of a number of subjects that had previously been taught by his mentor. In addition, he began editing and revising the unfinished works of the scientist. The work on Kursavi's "Haftiyak" awakened in Nugman a desire for independent creativity, and over time, his research in the field of Qur'anic exegesis led to the creation of the aforementioned tafsir Nugman. Speaking about the Tatar tafsirs, one cannot but mention the work of the Tatar journalist and publisher Kamil Mutygi (1883-1941) "Tatarcha Kor'en tufsire" ("Commentary on the Koran in the Tatar language").

Tafsir Kursavi

Judging by the references to the handwritten version of the tafsir Kursavi, the above-mentioned tafsir "Anwar at-tanzil wa haka'ik at-ta'vil" al-Baydawi is the basis of its interpretation. The commentary contains a large number of legends, especially those concerning significant historical events, important episodes of Muslim hagiography. In particular, the conclusion of a peace treaty at Khudaybiya, the capture of Mecca are described in great detail, the story of the three apostles of Jesus is presented in several versions.

In matters of Islamic doctrine, unlike al-Baydawi, Kursavi does not expound the position of the Mu'Tazilis, but presents traditional opinion, defending the point of view of early Muslim theologians. As an example, we can cite his consideration of a passage from the ayat, the ambiguity of the interpretation of which over the centuries gave rise to many controversies, since the literal reading allowed the Creator to be localized, limited by space, that is, gave rise to anthropomorphic ideas about God: “... ... ”(57: 4). Kursavi gives him the following interpretation: "Then the one who does the deeds of the creatures through the throne, disposed of the throne with His essence." This interpretation is consistent with the point of view of the Ash'ari and Maturidite schools of Islamic Sunni doctrine.

In matters of Muslim law, Kursavi seeks to reveal the point of view of each of the four madhhabs, invariably giving preference to the Hanafi. In particular, referring to the interpretation of the ayat about Friday prayer, Kursavi writes: “For this reason, the imams Shafirabadiyah, 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 the misr is a prerequisite for the validity of the Friday prayer. Most mufassirs and ahl al-hadith also issued a fatwa stating that misr is not a prerequisite for Friday prayers. That is why the Companions, who brought Islam to the Bulgar, ordered the Friday prayer to be performed both in the Bulgar itself and in the nearby villages. But from the point of view of our madhhab, out of caution (ichtiyatan), four rak'ahs of daily prayers should be performed. "

The interpretation of Kursavi is somewhat different from the interpretation of al-Baydawi with the characteristic emotionality of the former. Kursavi strongly condemns blind adherence to authorities (taqlid). In the handwritten version of the commentary on the ayat of the 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 knowledge from people and kills the scholars of the Qur'an and Sunnah, people will follow the ignorant who proclaimed themselves scientists. In fact, these people are considered ignorant before Allah and before scientists. These people will get lost 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."

The polemical passion inherent in Kursavi takes him beyond the traditional interpretations of Baidawi when it comes to the relationship between Islam and Christianity. Commenting on the ayat of the Surah “Rows”: “They want to blow out the light of Allah with their lips, but the light of Allah is perfect, no matter how hatefully unfaithful it is” (61/8), Kursavi points out: “These unbelievers want to extinguish the light with their lips - the Koran with the light of the heart, attributing various vices to the Koran. While in the Bible, which they adhere to, every page is filled with vices, distortions and contradictions, however, they pretend not to notice, yet Allah has made His light perfect. He made the signs of Islam wise, clean 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 intoxicating. After all, unclean food harms the body, and intoxicating food harms the body and mind. He urges not to look at other people's women, since it is clear that this leads to debauchery, and does not even need clarification. Summing up, it should be said that all these provisions were in the previous scriptures, some have survived to this day. No matter how much they tried to distort, they could not. They declare with their own lips the prohibition of pork, the prohibition of contemplating other people's women, of the unity of Allah, but their own ears do not hear this, it does not penetrate into their souls, despite everything, these infidels do not like the perfection of divine light. " This passage reflects one of the stages of a 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 defend his beliefs. For Kursavi, Islam was the only true religion that he considered it his duty to spread.

________________________________________
The Arabic original uses the word "Zulm", the range of meanings of which is quite wide and includes "injustice", "oppression".
Translation M-N. Osmanov
Ibn Kathir. Tafsir al-Qur'an al-‘azim. - Damascus: Dar al-Fayh, 1994. - Vol. 2. - S. 206.
Jalal ad-Din as-Suyuti. Al-Itkan fi ‘ulum al-Kur’an. - Beirut: ar-Risala, 2008 .-- P. 783.
Tradition sacralizes the personality of Ibn ‘Abbas and the way he acquired knowledge, the legends say that they were received in response to the Prophet's prayer:" O Allah, grant him knowledge about religion and teach him the interpretation. " The extraordinary abilities of Ibn Abbas were also noted by the second caliph, ‘Umar ibn al-Khattab, in one of the legends it is said that the caliph invited him to meetings of the elders, which aroused their indignation. wishing to put an end to this, ‘Umar at a regular meeting turned to those present with a question about the meaning of Sura al-Nasr (“ Victory ”). The elders found it difficult to answer, and then the question was asked to Ibn ‘Abbas. “In this chapter, I see signs of the imminent death of the Prophet,” he said. After hearing 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 completely reject it, the other part admits it, subject to compliance with the basic provisions of Islamic doctrine and a mandatory explanation of the biblical origin of a particular fragment, so that the reader does not take it for the text of the Koran or Sunnah.
The name "Tafsir ar-rivaya" 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 Gabdennasyr bin Ibrahim bin Yarmuhammad bin Yarmuhammad bin Ishtirqaht, the Nakhammad al-Kursavi tat. ... Born in 1776 in the village of Korsa (on the territory of the modern Arsk region of the Republic of Tatarstan), in the family of a merchant. Gabdennasyr Kursavi received his primary education at the Mascar Madrasah, from Muhammadrahim Akhun. He studied at the Niyazkulya Turkmenistan madrasah (Bukhara). After returning from Bukhara, with the support of his son-in-law and his sons (Gubaidulla, Musa, Mukhammedzyan), Gabdennasyr Khazret built a madrasah in the village of Korsa. Simultaneously with teaching in the latter, he held the post of imam-khatib. In 1808, Gabdennasyr Kursavi again went to Bukhara, where he launched a vigorous activity to spread his reformist views. His advanced ideas met with fierce opposition from conservative religious leaders. The latter, despite their defeat in open disputes, did not stop pursuing Kursavi, even appealed to the Bukhara emir. The emir demanded that the scientist renounce his beliefs, otherwise he threatened with death. On the advice of his friends, Gabdennasyr Kursavi announced his rejection of his advanced views. He soon returned to his homeland and continued his reform activities. The latter aroused discontent among the reactionary Tatar imams, and persecution of the scientist began. In 1812, Gabdennasir Kursavi went on the Hajj. On the way, he fell ill with cholera, died in Istanbul (a grave at the Istanbul Oskedar cemetery).
See Akhunov A. Koran in Tatar. Electronic resource http://kitap.net.ru/azatahunov.php.
In the Arabic version of "Istava".
In the Tatar version “tasarruf kyldy”. The throne, in the Maturidite understanding, means the great creation of Allah, the image and form of which are not known, and their knowledge is not available to the human mind. Also, in the Maturidite texts, a clap is made that Allah does not need a throne.
Kursavi A. Tafsir Bayan. - Kazan: Dombrovsky Printing House, 1915 - p. 79
Muhammad ibn Idris ash-Shafi'i (150 / 767-204 / 820) was a legal scholar, expert in hadiths, founder and eponym of the Shafi'i madhhab.
Malik ibn Anas (93 / 712-179 / 796) - legal scholar, expert in hadiths, founder and eponym of the Maliki madhhab.
Ahmad ibn Hanbal (164 / 778-241 / 855) - legal scholar, expert in hadiths, founder and eponym of the Hanbali madhhab.
In the classical Hanafi writings, there is a large settlement, the inhabitants of which 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 - pp. 110 - 111.
See hand. - L. 1b.
Kursavi A. Tafsir Bayan. - Kazan: Dombrovsky Printing House, 1915 - pp. 107 - 108.

Abdulla Adygamov, candidate of historical sciences, acting mufti of the Republic of Tatarstan

The most detailed description: prayer of the Koran in Tatar language - for our readers and subscribers.

The basis of Islam is the Holy Book of the Koran. It is in it that all the prayers that a true believer should read in everyday life are collected. Muslim prayers should become the basis of life, only in this case a person can have the hope that after death he will go to heaven.

The most important and obligatory religious ceremony in Islam is namaz. It is he who allows the Muslim to keep in touch with Allah. Namaz should be recited by the faithful five times a day. This allows you to strengthen your faith and cleanse yourself of committed 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
• In the twilight time.

To perform namaz, you need to bathe, put on clean clothes and choose a clean place. Whenever possible, every Muslim strives to perform the obligatory prayer in the 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 addresses - dua, which can be used in a variety of life situations.

Any Islamic prayer should be read sincerely. This is the main condition for her to be heard by Allah. Dua should be pronounced confidently, this emphasizes that help from above in this life period is very important for you.

Read the Tatar prayer for good luck

The desire to attract good luck to life is natural for every person. In the Muslim world, luck and material well-being are interconnected. This explains the fact that before reading this type of prayer, it is imperative to give alms to the poor. Dua to attract luck and money is allowed to be read only once a day. You can offer prayer at any time.

A strong prayer sounds like this:

Tatar prayer for health

Tatar prayer for health allows you to find peace of mind. And this means that a person will have the strength to successfully fight any diseases, the causes of which, as a rule, are an unfavorable nervous state of a person. In addition, such a 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 as follows:

Prayers for cleansing the house

In the Muslim world, it is considered a mandatory ritual to cleanse the house of negative energies. There are many such prayers in the Qur'an. 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 go around all the living rooms around the perimeter with a lit candle in hand.

In the process, a short prayer is pronounced, which in Russian sounds like this:

After that, it is imperative to read such a prayer, kneeling in one of the rooms, facing east:

Tatar prayer before bed

In order for the sleep to be calm and to be able to fully rest before going to bed, one should read special duas: Ikhlas, Falyak, Nas.

Sura Ikhlas in Russian sounds like this:

Sura Falyak is protective and sounds like this:

Sura Nas sounds like this in Russian:

Listen online Tatar prayers in Tatar language

It is very helpful to listen to Muslim prayers in Tatar. But it is very important to do it right. You need to turn on audio recording only when you are properly tuned and discard all third-party thoughts. You can not eat while listening to prayers or engage in any incidental household chores.

Prayers (dogalar)

PRAYERS READED BY A MAN WHO HAS BEEN WRITTEN AND SAD

Allaahumma inni ‘abdukya ibnu’ abdikya ibnu ematik. Naasatii bi yadikya maadin fiya hukmukya ‘adlyun fiya kadoouk. As'alyukya bi kulli ismin huva lyak, sammyayte bihi nafsyak, av anzaltahu fii kitaabik, av 'allamtahu ahaden min khalkyk, av ista'sarte bihi fii' ilmil-gaibi 'indak, en tad-kur'j'anaalya a kalbi, wa nuura sadri, wa jalaa'e huzni, wa zahaba hammi

A PRAYER WHICH IS VERY USEFUL DAILY READING

Hasbiya llaahu ylyayah ilayahya illiyah hu, ‘alayhi tavakkyaltu wa huva rabbul‘ arshil-‘azyim.

“The Almighty is enough for me. There is no god but Him. I relied on Him, and He is the Lord of the great Throne ”(Holy Quran, 9: 129).

The Prophet Muhammad (may the Lord bless him and greet him) said: “Whoever says this [prayer] seven times in the morning and seven times in the evening, the Almighty will be enough to solve any problem” (St. Hebrew Abu Dawood).

PRAYERS READ BEFORE BREAKING

The following three suras of the Holy Quran are read first:

Kul huval-laahu ahad. Allaahus-somad. Lam yalid wa lam yuulad. Wa laam yakul-lyakhu kuuvan ahad (Holy Quran, 112).

“Say:“ He, Allah, is One. Allah is Eternal [only He is the One in Whom everyone will endlessly need]. Did not give birth and was not born. And no one can equal Him. "

Bismil-lyayakhi rrahmaani rrahiim.

Kul a'uuzu bi rabbil-falyak. Min sharri maa halak. Wa min sharri gaashi-kun izee wakab. Wa min sharri nnaffaasaati fil- ‘ukad. Wa min sharri haasi-din izee hasad (Holy Quran, 113).

“Say:“ I seek from the Lord the dawn of salvation from the evil emanating from the created by Him, and from the evil of the darkness that descended. From the evil of the conjurers and the evil of the envious, when envy ripens in him. "

Bismil-lyayakhi rrahmaani rrahiim.

Kul a'uuzu bi rabbin-naas Maalikin-naas. Ilyayakhin-naas. Min charril-wasvaasil-hanaas. Allazii yuvasvisu fii suduurin-naas. Minal-jinnati van-naas (Holy Quran, 114).

“Say:“ I seek salvation from the Lord of people, the Ruler of people, God of people. [I seek salvation from Him] from the whispering evil of Satan, who retreats [at the mention of the Lord]. [Satan's] who brings confusion to the hearts of people. From [the evil of Satan's representatives from among] the jinn and people. "

After reading the three suras mentioned, you need to blow in your palms and wipe your whole body with them, starting with your face and head (repeat all this 3 times). As stated in one of the hadiths of the Prophet Muhammad (may the Most High bless him and greet him), the person who spoke and did the above will be saved from all bad things until morning.

Bismil-lyayakhi rrahmaani rrahiim. Allaahulyaya ilyahe illiyaya huval-hai-yul-kayyuum, ya'huzuhu sinatuv-wallowing naum, lyahu maa fis-samavaati wa maa fil-ard, men zal-lyazi yashfya'u 'indahu illya bi iznih, i'lamu maa bayna aidi va maa khalfahum wa yuhiituune bi shayim-min 'ilmikhi illiai bi maa shaa'a, wasi'a kursiyyuhu ssamaavaati wal-ard, va yuduhu hifzuhu-maa vahuval-'aliyul-'azyim (Holy Quran, 2: 255).

“Allah (Lord) ... There is no god but Him, the eternally Living, Existing. Sleep and drowsiness cannot be comprehended by him. He owns everything in heaven and everything on earth. Who will intercede before Him, except by His will ?! He knows what was and what will be. No one is able to comprehend even particles from His knowledge, except by His will. Heaven and Earth are embraced by His throne, and His concern for them [about everything that is in our Universe and beyond] does not bother him. He is the Most High [in every sense above everything and everything], the Great [His greatness has no boundaries]! "

Bismil-lyayakhi rrahmaani rrahiim. Aamana rrasuul bimaa unzilya ilayhi mir-rabbihi wal mu'minuun. Kullyun aamana bil-lyaakhi wa malayai kyatihi wa kutubikhi wa rusulikh. Lyaya nufarriku bayna ahadim-mir-rusulikh. Va kaaluyu sam'naa va ato'naa gufraanakya rabbanaa wa ilaykyal-masyyr. Lyaya yukalliful-laahu nafsan illia wus'ahee. Lahaya maa kyasebet wa ‘alaihee ma-ktesebet. Rabbanaa yya tu'aa-hyznaa in nasiinaa av akhto'naa. Rabbanaa playing takhmil ‘alaynaa isron kyamaa khamaltahu’ alal-lyaziine min kablina. Rabbanaa playing tukhammyla mayaa tookate lanaa bih. Va'fu ‘annaa wagfirlyanaa varhamna, ante mavlyayanaa fansur-naa’ alal-kavmil-kyaafiriin (Holy Quran, 2: 285,286).

“The Prophet [Muhammad] believed in [the truthfulness and truthfulness of] that was sent down to him from the Lord, and the believers [also believed]. All [who were able to believe] believed in God [the only Creator], in His angels, His Scriptures and the messengers of God. We do not share among the messengers.

And they (the believers) said: “We heard [divine admonitions transmitted through the Prophet] and obeyed. I ask You to forgive our sins, O Lord, because there is a return to You. " Allah does not impose on the soul that which is greater than its strengths (capabilities). What she has done [good] is in her favor, and what she has done [bad] is against her. Oh my God! Do not punish for something forgotten or committed by mistake. Do not place a burden (heaviness) on us, just as You placed it on those who came before us. Do not charge us with what we are unable to do. Forgive us [our sins and mistakes], forgive us [what is between us and other people, do not reveal to them our shortcomings and mistakes] and have mercy on us. You

our Patron, help us [in confrontation] with people who deny You [with those who have forgotten about faith, stands for the destruction of morality, morality]. "

PRAYERS READ AFTER LITTLE (WOODU) AND LARGE (GUSL) WASHING

Ashkhadu allaya ilyaha illal-laakh, vahdahu ilya shariikya lyakh, wa ashhadu anna muhammadan ‘abduhu va rasuuluh.

“I testify that there is no God but the One Lord, Who has no companion. I also testify that Muhammad is His slave and Messenger. "

Allaahumma-j'alnii minat-tavvaabin, wa-j'alnii minal-mutatohhi-riin.

"O Almighty, make me from among the people who repent and purify."

Subhaanakyal-laahumma wa bi hamdiky, ashkhadu allaya ilayaha illaya ant, astagfirukya va atuubu ilayik. Translation:

“O Lord, You are far from all defects! Praise to You! I testify that there is no god but You. I ask You for forgiveness and I repent before You. "

PRAYER READED WHILE SPEAKING (IFTAR) DURING LAST (URAZA)

Allaahumma lyakya sumtu wa ‘alaiya rizkykya aftartu wa’ ‘alaykya tavakkyaltu wa bikya aamant. Zehebe zzomeu vabtellatil-‘uruuku wa sebatal-ajru in sheeal-laahuta’ala. Ya vaasial-fadli-gfir lii. Alhamdu lil-layahill-lyazi e'aan-nii fa sumtu wa razakanie fa aftart.

PRAYER READ IN THE EVENT OF ADAPTATION OR UNHAPPINESS

REMEMBERING THE LORD IN CASE OF POSSIBLE DANGER FROM NON-FRIENDS AND ENEMIES

»O Allah, we give their throats and tongues to You for judgment. And we resort to You, moving away from their evil. "

"The Lord is enough for us, and He is the best Patron."

« Lyaya ilayahe illya ante subhaanakya innii kuntu minaz-zoolimiin.

Allaahu Ilya Ilyahe illiya khuval-khayul-kayyum, Ilyaahu sina-tuv-valya naum, lyahu maa fis-samavaati wa maa fil-ard, men zal-lyazi yashfya'u 'indahu illya bi iznih, ya'lamu maa baina aidiikhim va maa khalfa-hum playing yuhiituuna bi sheim-min 'ilmihi illyaia bi maa shaae, wasi'a kursiyyuhu ssamaavaati wal-ard, playing yauduhu hifzuhumaa wa huval-'ali-yul-'azyim.

Kulil-lyaahumma maalikyal-mulky tu'til-mulkya men tasha'u wa tanzi-'ul-mulkya mim-men tashaa ', wa tu'izzu men tashaa'u wa tuzillu men tashaa', biyadikal-hair, innakya 'alaya kully shayin qadir.

Huval-laahul-lyazi ylyahe illiahe hu, ‘aalimul-gaybi vash-shaheede, hu-var-rahmaanu rrahiim. Huval-laahul-lyazi ylyahe ilaya khu, al-malikul-kudduus, al-salayamul-mu'min, al-muhayminul-‘aziiz, al-jabbaarul-mu-takabbir, subhaanal-laahi ‘ammaa yushrikuun. Huval-laahul-haalikul-baariul-musavvir, lyahul-asmaaul-husnaa, yusabbihu lyahu maa fis-samavaati wal-ard, wa khuval-'aziizul-hakiim.

Alif liaam miim. Allaahu ylyaya ilayahe illlya khuval-khayul-kayyum. Va ila-yahukum ilayahun vahid, ylyahe illyaya khuvar-rahmaanur-rahiim. Allaahu lilaya ilayahe illlya hu, al-ahadus-somad, allazii lam yalid wa lam yuulad, wa lam yakun lyahu kufuvan ahad.

As'elukya yya allaah, ya huva ya rahmaanu ya rakhim, ya hayu yya kayyum, yya zal-jalyali wal-ikraam.

Allaahumma innii as'elukya bianni ashkhadu annekya antel-laah, ylyayakhe illlya ant, al-ahadus-somad, allazii lam yalid wa lam yuulad, wa lam yakun lyahu kufuvan ahad.

Allaahumma innii as'elukya bianne lakyal-hamd, ylyahe ilaya ant, al-mannaanu badii'us-samavaati wal-ard. Yya zal-jalyali wal-ikraam, yya hayu yya kayyum.

Allaahumma innii as'elukya bianne lakyal-hamd, ylyahe ilaya ant, wahdekya ylyayya lak, al-mannaanu badiy'us-samavaati wal-ard, dzul-dzhalyali wal-ikraam. Yya khannaanu yya mannaan, yya badii'as-samavaati wal-ard, yya zal-jalyyali wal-ikraam, as'elukyal-jannate va a'uuzu bikya mi-nen-naar.

Allaahumma akhsin ‘aakibatanaa fil-umuuri kullihee, wa ajirnaa min khyzid-dunyaya wa‘ azaabil-kabr. ”

“There is no god but You [O Lord!]. You are far from all flaws. Verily, [before You] I am one of the sinners.

Allah ... There is no God but Him, the eternally Living, Existing. Neither sleep nor slumber will befall him. Everything in heaven and on earth belongs to him. Who will intercede before Him, except according to His will? He knows what was and what will be. No one is able to comprehend His knowledge, except by His will. Heaven and earth embrace His throne, and His concern for them does not bother him. He is the Most High, the Great!

Say: “O Lord in authority! You give power to whom you wish, and take it from whom you wish. You exalt whoever you desire and you humiliate whoever you desire. Good is in your right hand. You are able to do everything! "

He is the Lord, there is no god but Him. He is Omniscient. His mercy is unlimited and eternal. He is the Lord, there is no god but Him. He is the Sovereign. He is Holy. Gives peace, commands faith, oversees safety. He is Mighty, Almighty, above all imperfect. The Most High is far from the companions attached to Him. He is the Creator, the Creator, Giving everything a definite form. Perfect qualities belong to him. Praises Him what is in heaven and what is on earth. He is Mighty, Wise.

Alif. Lam. Mime. Allah ... There is no God but Him, the eternally Living, Existing. Your Lord is one God, there is no God but Him, the Most Merciful. His mercy is unlimited and eternal. There is no god but Him, the One, Eternal. Did not give birth and was not born. Nobody can be equal to Him.

I ask You, O Allah! O All-Merciful, whose mercy is unlimited and eternal! O eternally Living, O Jehovah, O Owner of greatness and respect!

I ask you, testifying that there is no god but you, the only, eternal, who has not given birth and has not been born, to whom no one can be equal.

I ask you, from the one who owns all the praise. There is no god but You, the All-Merciful, Creator of heavens and Earth, Possessor of greatness and respect, ever-Living, Existing. Oh Lord!

I ask You, to whom all praises belong. You are One, and You have no partner, All-Merciful, Creator of heaven and earth, Possessor of greatness and respect. All-merciful, Creator of heaven and earth, Possessor of greatness and respect, I ask You for Paradise and withdraw from Hell with Your help.

O Allah! Make sure that the result of any of my deeds is only good. Remove us from the shame and dishonor of mortal life. Protect us from the torment of the grave. "

PRAYER READ BEFORE EATING

The last messenger of the Almighty said: “Before starting to eat, each of you should say:“ Bismill-lyaakh ”. If he forgets about this at the beginning [of the meal], then let him say as soon as he remembers: "Bismill-lyaakhi fi avvalihi wa aahirihi" ("With the name of the Almighty at the beginning and at the end [of the meal]") ".

O Supreme Lord, make this blessed for us and feed us that which is better than this. "

PRAYERS READ AFTER EATING

Al-hamdu lil-layahi llyazi at'amanaa wa sakaanaa wa jha'alyanaa minal muslimiin.

"Praise be to the Almighty, who fed, watered us and made us Muslims."

Al-hamdu lil-layahi llyazii at'amanii haaza, wa razakaniikhi min gairi hav-lin minniya playing kuvva.

“Praise be to the Almighty, who fed and endowed me with this. I, in fact, have neither the strength nor the power [to grow and receive food without earth, air and water, which are also created by God]. "

PRAYER READED DURING THE SACRIFICE

Bismil-laahi wal-laahu akbar. Allaahumma minkya wa lyak. Allaahumma ta-kabbal minni.

“With the name of Allah Almighty. Allah is great. O Supreme, from You [we receive these blessings] and You [we return]. O Allah, accept this [good deed] from me. "

From the book by Shamil Alyautdinov "The Path to Faith and Perfection"

Koran prayer in Tatar language

Namaz is the second pillar of Islam

Namaz is the second pillar of Islam

Namaz is one of the foundations of the religion of Islam. With its help, a connection is made between a person and the Almighty. Prophet Muhammad (peace and blessings of Allaah be upon him) said: "Know that the best of your deeds is prayer!" Reading namaz five times a day helps a person each time to strengthen his faith, cleanse his soul from committed sins and protect himself from future sins. Another hadith says: “The first thing a person will be asked about on the day of Judgment is about the time of prayer”.

Before each prayer, a true Muslim takes a bath and appears before his Creator. In the morning prayer, he exalts Allah, endlessly affirming His exclusive right to worship. The believer turns to the Creator for help and asks Him for a straight path. As a proof of humility and loyalty, a person sinks to the ground in bow before the Almighty.

How to read namaz correctly (namaz uku tertibe)

Prayers are performed in Arabic - the language of Revelation - 5 times a day:

1. at dawn (Irtenge);
2. in the middle of the day (Oile);
3. in the evening (Ikende);
4. at sunset (Akhsham);
5. at dusk (Yastu).

This determines the rhythm of the Muslim believer's day. To perform namaz, women and men must cleanse the soul and body, clothing and place of prayer. Whenever possible, righteous Muslims should strive to pray in the mosque. If this is not possible, it is allowed to pray almost anywhere, for example, at the university or in the office.

Before the obligatory prayer, the call to her sounds - Azan. Prophet Muhammad (peace and blessings of Allah be upon him), in order to show that Azan is a manifestation of piety, said: "If the time for prayer has come, let one of you read the Azan to you."

To read namaz, the following conditions must be met:

1. ritual purity. A person in a state of contamination must perform ritual ablution (full or partial, in accordance with the degree of contamination);
2. clean place. Prayer should be performed only in a clean, undefiled place (free from Najas - impurity);
3. qibla. During prayer, the believer must stand in the direction of the Muslim shrine of the Kaaba;
4. clothes. A Muslim should be dressed in absolutely clean clothes, not stained with impurities (for example, human or animal excrement, the hair of unclean animals like a pig or dog). Also, clothes should cover the awrah - places that a believer must cover according to Sharia (for a man - a part of the body from the navel to the knees, for a woman - the whole body, except for the face, hands and feet);
5. intention. One should have a sincere intention to perform the prayer (niyat);
6. sobriety. Alcohol, various psychotropic and narcotic drugs in Islam are absolutely prohibited (this is haram).

Muslim prayers are the foundation of a Muslim's life

Also, unlike Muslim namaz, in Islam there are prayers (in Arabic they are called "dua", and in Tatar - "doga") - this is an opportunity to communicate with the Lord of the worlds. The Almighty knows everything obvious and hidden, so Allah hears any prayer, no matter if a Muslim prayer is said aloud or silently, on the surface of the moon or in a coal mine.

Dua Allah should always be pronounced confidently, because we know: Allah created us and our difficulties, and He can change this world and easily solve any problem. And no matter what language you speak to the Creator, let your soul whisper in the language in which it is easiest for you to express yourself.

In Islam, there are prayers for all occasions. Below are examples of Muslim duas, most of which are taken from the Qur'an and Sunnah, as well as from sheikhs and awliya (close people - friends of Allah). Among them there are prayers for good luck. For example, against problems, misfortune, misfortune and grief, if danger threatens, etc.

Muslim prayer if you want to repent of your sins

Allaahumma ante rabbi, llyaya ilyahe illya ant, halyaktanii wa ana 'abduk, wa ana' alaya 'ahdikya wa va'diqya mastato'tu, a'uuzu bikya min sharri maa sona'tu, abuu'u lakya bi ni'matikya' alaya wa abuu'ulyakya bi zanbia, phagfirlia, fa innehu yagfiruz-zunuube illia ant.

O Allah, You are my Lord! There is no God but You. You created me, and I am Your slave. And I will try to justify the responsibility entrusted to me, to keep my word to the best of my strength and capabilities. I run to You, moving away from everything unkind that I have done. I acknowledge the blessings that You have bestowed on me, and I confess my sin. Forgive me! Truly, no one will forgive my mistakes, except You. Note: becoming a Muslim, a person assumes a certain responsibility and makes a vow to the Almighty not to commit the forbidden and to do what is obligatory.

Muslim prayers recited before eating

First option: Bismillah!

Note: The Prophet Muhammad said: “Before you start eating, each of you should say, 'Bismillah.' If he forgets about it at the beginning [of the meal], then let him say as soon as he remembers: “Bismill-lyayakhi fi avvalihi wa aahirihi” (With the name of the Almighty at the beginning and at the end [of the meal]) ”.

Allaahumma baarik lanaa fih, va at'ymnaa hayran minkh.

O Supreme, make this blessed for us and feed us what is better than this.

Muslim prayers read when leaving home

Bismil-lyaakh, tavakkyaltu ‘alal-laah, playing havla wa lyaing kuvvate ill-lyaakh.

With the name of Allah Almighty! I trust only in Him. True power and strength belong only to Him.

Allaahumma innii 'awuzu bikya an adylla av removing av azill av uzall aw azlima av uzlyama av ajkhal av yujkhal' alaya.

Oh Lord! Verily, I resort to You, so as not to stray from the right path and not be led astray, so as not to make mistakes myself and not be forced to make mistakes, so as not to act unjustly to myself and not to be oppressed, so as not to be ignorant and in relation to me did not act ignorantly.

Muslim prayer read at the entrance to the house

Saying these words, the person entering greets the one who is in him:

Bismill-lyayakhi valajna, wa bismill-lyahi harajna wa ‘alia rabbinaa ta-vakkyalnaa.

With the name of the Most High, we entered and with His name we went out. And we trust only in our Lord.

Muslim prayer if you want to get married or get married

First, a ritual ablution (taharat, abdest) is performed, after which two rak'ahs of an additional prayer must be performed and said:

Allaahumma innakya takdir performing akdir wa ta'lyam wa la a'lam wa ante 'alla-yamul-guyuyub, fa in ra'ayta anna (calls the girl's name) hairun lii fi dii-nii wa dunya-ya wa aahiratii fakdurkhaa li, va in kyaanet gairukhaa hairan lii minhaa fii diinii va dunya-ya va aakhyratii fakdurkhaa lii.

O Allah! Everything is in Your power, but I am not able to do anything. You know everything, but I don't. You know everything that is hidden from us. And if you think what is the best for the preservation of my religiosity and well-being both in this and in the future worlds, then help me so that she becomes my wife (husband). And if the other is the best for preserving my religiosity and well-being in both worlds, then help me so that the other one becomes my wife (husband).

Muslim prayer before marriage:

Bismil-lajah. Allaahumma jannibnash-shaytaane wa jannibish-shaytaana maa razaktanaa.

I start with the name of the Lord. O Most High, remove us from Satan and remove Satan from what You will give us!

Muslim prayer read in case of loss of any thing

Bismil-lajah. Ya haadiyad-dullyal wa raaddad-doollati-rdud ‘alaya dool-latii bi‘ izzatikya wa sultaanik, fa innahaa min ‘atoikya wa fadlik.

I start with the name of Allah. O He who directs those who have come down from it to the right path! Oh He who brings back what was lost. Give me back the lost thing with Your greatness and power. Truly, this thing was given by You to me by Your boundless mercy.

Muslim prayer against problems, misfortunes, misfortunes and grief

Innaa lil-lyaakhi wa innaa ilayhi raadzhi'uun, allaahumma ‘indakya akhtasibu musyybatii fa’dzhurnii fiihe, wa abdilii bihee hayran minkhe.

Indeed, we completely belong to Allah and, verily, we all return to Him. O Lord, before You I will give an account for understanding and correctness in overcoming this misfortune. Reward me for the patience I have shown, and replace the trouble with something better than her.

Muslim prayer against hardship, need and problems

First, a ritual ablution (taharat, abdest) is performed, after which two rak'ahs of additional prayers must be performed and said:

Alhamdu lil-lyaakhi rabbil-'aalamiin, as'alyukya muujibaati rakhmatik, wa 'azaaima magfiratik, wal-'ismata min kulli zanb, val-ganiimata min kulli birr, was-salayamata min kulli ism, yayat' liafanahban illyaia playing hamman illlya farrajtah, performing haadzaten hiya lyakya ridan illlya kadaitahaa, yaa arkhamar-raahimin.

True praise belongs only to Allah, the Lord of the worlds. I ask You, O Allah, that which will bring Your mercy closer to me, the effectiveness of Your forgiveness, protection from sins, benefit from everything righteous. I ask You for salvation from all mistakes. Leave not a single sin that You would not forgive me, not a single anxiety that You would not deliver me from, and not a single need that, being correct, would not be satisfied by You. After all, You are the Most Merciful.

Muslim prayers against anxiety and sadness in the soul

Allaahumma inni ‘abdukya ibnu’ abdikya ibnu ematik. Naasatii bi yadikya maadin fiya hukmukya ‘adlyun fiya kadoouk. As'alyukya bi kulli ismin huva lyak, sammyayte bihi nafsyak, av anzaltahu fii kitaabik, av 'allamtahu ahaden min khalkyk, av ista'sarte bihi fii' ilmil-gaibi 'indak, en tad-kur'j'anaalya a kalbi, wa nuura sadri, wa jalaa'e huzni, wa zahaba hami.

O Almighty Allah! I am Thy servant, the son of Thy servant and Thy handmaid. Power over me is in Your [right hand]. Your decision is unquestioningly fulfilled with respect to me and is fair. I address You with all the names that You called Yourself or mentioned in Your Scripture or revealed to someone from those created by You or by those [names] that are known only to You. [I turn to You by Your name] and I ask you to make the Koran the spring of my heart, the light of my soul and the cause of the disappearance of my sadness, the cessation of my anxiety.

Allaahumma Innii a'uuzu bikya minal-hammi wal-khazan, wal-'adzhzi wal-kyasal, wal-bukhli wal-jubn, wa dol'id-dein wa galyabatir-ridzhaal.

O Almighty, I move away with your help from anxiety and sorrow, from weakness and laziness, from avarice and cowardice, from the burden of duty and human oppression.

Muslim prayers if danger threatens

Allaahumma innaa naj'alyukya fii nuhurikhim, wa na'uuzu bikya min shuruurikhim.

O Allah, we submit their throats and tongues to You for judgment. And we resort to You, moving away from their evil.

Hasbunal-laahu wa n'mal waqiel.

The Lord is enough for us, and He is the best Patron.

Muslim prayer to pay off debts

Allaahumma, ikfinii bi halyalikya ‘an haraamik, wa agnini bi fadlikya’ am-man sivaak.

O Allah, make it so that what is permitted [halal] protects me from what is forbidden [haram] and make me, by Your grace, independent from everyone except You.

With the penetration of Islam into the Volga region, Muslim scholarship, rich Arab-Muslim literature began to spread here, the Koran turned out to be an inexhaustible storehouse of topics and plots for local writers and poets, calligraphic art developed, the artistic craft of making shamails (wall panels with artistic images of sayings from the Koran) developed. ... This topic is extensive, so I will touch on only some of its aspects.

Long way to the source

It is believed that the Volga Bulgars converted to Islam in 922. In fact, it was not a one-time event. The tree of Islam turned out to be planted on well-prepared soil: by 922, mosques were already operating in the capital of the Bulgar state, and the Arab embassy that arrived from Baghdad only "de jure" consolidated the Muslim faith in the Volga Bulgaria. By the time the mission of Ibn-Fadlan arrived in the Bulgar, there was already a certain stratum of the Muslim population in the country, which was formed under the Khazar influence, as well as as a result of trade, economic and cultural contacts with the peoples of Central Asia, already Islamized by that time. The written evidence of those distant times has not reached our time. From the most ancient sources, only the poem of the Bulgar poet has survived Kul Gali(Kol Gali) "Kyissa-i Yusif" ("The Legend of Yusuf"), the creation of which the researchers attribute to 1236. True, there is still a treatise on pharmacology "At-tiriyak al-Kabir" ("Great antidote", beginning of the XIII century) Tajeddin ibn Yunus al-Bulgari, but this is highly specialized work. In addition, it must be said that in both cases we are not dealing with autographs, but with their later lists. Recently, the press flashed messages about the discovery of new, as yet unknown ancient Tatar sources in the countries of the Middle East, but they have not yet been published.

In "Kyissa-i Yusif", which was based on the biblical-Koranic plot (see XII Surah of the Koran "Surat al-Yusif"), the author mentioned that in his work he relied on the works of the famous Arab theologian and commentator of the Koran Ibn Jarira at-Tabari(839-923). What does this mean? The fact that the Turkic-speaking Bulgaro-Tatar poet Kul Gali already at the beginning of the XIII century knew the authors and books that were widely used by the Muslim world of the East. This means that the treatises reached the Middle Volga region. Quranic stories, or to be more precise, their commented versions in Arabic and Persian tafsirs, became the basis for the creation of new works with a "local flavor" in the Turkic-Tatar environment. In this regard, it is necessary to say a few words about the tafsirs themselves.

In Arabic, the word "tafsir" comes from the verb "fassara", which means "to clarify, interpret, comment." Therefore, the derivative word "tafsir" is translated as "interpretation" or "commentary". Tafsir is a philosophical interpretation of the Qur'an, which, with an inexperienced reading, remains misunderstood or not entirely clear. Tafsirs also carry such a function as an indication of those meanings of the Koran, which in one way or another have lost their relevance, and also explain some of the "roughness" of certain Koranic suras. According to tradition, the Koran cannot be translated into other languages, but must be read in the original language - Arabic: otherwise the divinity and uniqueness of the Sacred text is lost. As for the comments-transcriptions in other languages, there is no problem with this - such work is only welcome.

It is known that those who try to read the Qur'an as a book of fiction will be disappointed - after all, there is no usual logical plot, introduction, culmination, denouement in it. Best of all, a French scientist said about it Fridtjof Schuon(student of René Guénon):

French scientist Fridtjof Chuon, photo from gallery.sufism.ru

"One of the reasons why Europeans find it difficult to truly appreciate the Koran, to recognize the spiritual principle in it, is explained by the fact that they are looking for a clearly expressed meaning in any text that lends itself to direct perception, while the Semitic peoples, and indeed all the inhabitants of the East in general who value verbal symbolism, possess the skills of "in-depth" reading: the phrase is presented to them as a series of symbols, whose sparks flare up as the reader is imbued with the spiritual geometry of words, each of which serves as a kind of guideline on the path of cognition of the inexhaustible doctrine; above all - the inner meaning, and the outer darkness are like veils that hide all the splendor of the content. "

At first, tafsir existed only orally. A special place in the interpretation of the Qur'an is occupied by tafsirs based on the allegorical interpretation of the Qur'an (ta "wil). This interpretation was used by many Shiite authors, as well as Muslim mystics - Sufis. As a rule, tafsirs were voluminous. The above commentary on the Qur'an at-Tabari consisted of more than 30 volumes, the tafsir of Abu Bakr included 120 volumes, and the work of Abdu-s-Salam al-Qazvini - 300 volumes. Türkic-speaking reworkings of Arab and Persian tafsirs were widespread among the Tatars, but most often they were transformed into the form of some kind of artistic (poetic or prosaic) work.

• "Kyssas al-anbiya" ("Legends of the Prophets", late XIII-early XIV centuries) Rabguzi,
• "Nahj al-faradis" ("The Gate to Paradise", 1358) by Mahmud Bulgari,
• "Gulistan bit-t-Turki" ("Gulistan in Turkic", 1391) Saifa Sarai

These and other well-known literary monuments in the Turkic-Tatar world were written on the basis of Koranic legends and, in fact, were an artistic retelling of the Koran.

Koran in Tatar. First translations: drama without denouement

It is easy to assume that the Tatar transcriptions of the Koran - tafsirs (and, possibly, direct translations of the Holy Book), which were in circulation in the Volga Bulgaria, were continued in the Kazan Khanate and in later years. Unfortunately, the literary monuments of the Tatar Middle Ages have survived to this day only in the form of isolated works: the Tatar manuscript book, despite its ancient history, is mainly represented by the period of the mid-18th - early 19th centuries. Judging by the lists that have survived to this day, perhaps the first scholar of this period who began to translate the Koran into the Tatar language and comment on the Holy Book on it was the famous reformer theologian Gabdennasyr Kursavi(1776-1812). Nowadays, Kazan libraries keep several handwritten versions of the Koran interpretations, which belong to the pen of this author.

In 1861, half a century after the death of Kursavi, his book "Haftiyak tafsire" was published, which is a commentary on the seventh part of the Koran (from the Persian "haft" - "seven"). Fifteen years later, a similar commentary on the seventh part of the Koran was published, the author of which was a Tatar historian and writer Tajetdin Yalchygul(1768-1838). Since then, "Haftiyaki" have become an independent direction of the Tatar Quranic exegesis (from the Greek exsegetikos - explaining. - Ed.). But all these were commentaries on separate parts of the Holy Book. And only at the end of the 19th century the most complete commentary on the Koran - the two-volume "Favaid" ("Useful") was published by the Tatar historian and theologian Khusain Amirkhanov (1814-1893).

At the beginning of the 20th century, several commentaries to the Koran were published at once, which continued the tradition begun by Khusain Amirkhanov. Scientists-theologians of this period strove to comment on the full text of the Quran, not limited to its individual parts. One of the most significant works of that time was a two-volume treatise by the Tatar theologian and poet Muhammad-Sadyk Imankuliy(1870-1932) "Tashil al-bayan fi-t-tafsir al-Kur" an "(" Light explanations to the commentary of the Koran ", Kazan, 1910-1911) True, this book was not original - it was a Tatar translation of the Persian tafsir Khusain Kashifi. In the preface to the book, the author indicated that he wrote this work at the numerous requests of Kazan Muslims. Commentary Imankuliy was distinguished by a heavy, overloaded Arab-Persian borrowings language, which was understandable only to a well-educated stratum of Tatar readers. Interestingly, this particular tafsir is not so long ago was republished in Qatar as a "gift for Muslims -" the Turks of the former Soviet Union.

The tafsir of the Tatar author was very popular at the beginning of the twentieth century Shaikhelislama Hamidi"Al-itkan fi-t-tarjemat al-Kur" an "(" Perfection in the translation of the Qur'an ", Kazan, 1907). By the way, this Quranic commentary was also recently republished in Qatar. Before that, in 1949, a facsimile of" Al- itkana "was published in Japan, and in 1984 - in Istanbul for the local Tatar communities.

At the beginning of the 20th century, a two-volume "Koryen tafsire" was published Nugmani... Mulla Nugman lived in the first half of the 19th century. When his teacher Gabdennasir Kursavi went to the Hajj, from which he did not return, Nugman took over the teaching of a number of subjects that had previously been taught by his mentor. In addition, he began editing the unfinished works of the scientist. The work on "Haftiyak" by Kursavi awakened in Nugman a desire to write independent theological works, and over time his research in the field of Qur'anic exegesis turned into the aforementioned tafsir of Nugman.

Speaking about the Tatar tafsirs, one cannot but mention the work of the Tatar journalist and publisher Kamilya Mutygi(1883-1941) "Tatarcha Kureen tafsire" ("Commentary on the Koran in the Tatar language").

Kamil Mutygi in his youth, photo from mkrf.ru

Now, regarding the direct translations of the Koran into the Tatar language. Their appearance also refers to the late 19th - early 20th centuries and is associated with some indulgences of the tsarist authorities, due to which the rapid development of Tatar periodicals and publishing began. Today it is known about four translations of the Koran into the Tatar language, made in the pre-revolutionary period. If you follow the chronology, then the first can be called the teacher's translation Burkhan Sharaf(1883-1942). At the very beginning of the 20th century, he translated the Koran and sent the manuscript by courier to Orenburg, at that time the spiritual center of Russian Islam. But, as they say, man proposes, and God disposes: the messenger suddenly dies, and the manuscript in his hands disappears without a trace. Only recently it became known that copies were made from the original of Sharaf's manuscript, but so far they are not available to researchers, since they are stored in private archives. The manuscript of another translation of the Qur'an by the theologian Sungatulla Bikbulatov(1886-1955), is also kept in private collections and has not yet become an object of study. The third translation of the Koran was made by a Tatar historian and theologian Murad Ramzi(1855-1934). During the years of work on the translation, M. Ramzi was in exile, therefore there is no information about the fate of this work.

And, finally, the fourth translation belongs to the pen of the Tatar theologian Musa Bigieva(1875-1949). M. Bigiev's translation was not only completed, but also typed. However, the fierce discussion that unfolded in the Tatar press about the legitimacy, from the point of view of Islam, of such a publication put an end to the publications of M. Bigiev. The Spiritual Assembly also received many complaints. Among other things, it was argued that the Tatar language is still not rich enough to convey all the beauty and depth of the Holy Book. So, Gabdulla Tukay in one of his letters he noted that such a translation, which, in his opinion, does not differ in the imagery and beauty of the language, is unlikely to achieve its goal and win the hearts of readers. Tatar writer Gayaz Iskhaki also claimed that he considered the publication of this translation premature. The classic of Tatar literature did not bypass this question either. Fatih Amirkhan... In 1916, he wrote the following about this:

"To raise the question of translating the Qur'an without thinking well how it will be done is a frivolous, simplistic approach to the task ..."

In the end, M. Bigiev's translation was banned and the printing forms were dismantled. Until recently, nothing was known about the fate of the printed proofreading, which was considered lost. And only recently there was information that these sheets are kept in St. Petersburg by the daughter of Musa Bigiev and that she gave permission for their publication meetings with the daughter of Musa Bigiev, the sheets of the Koran translation she saved and projects for its publication. - Ed.).

Musa Bigiev, photo from info-islam.ru

Fatal mistake of the typographer Kharitonov

Until the beginning of the 20th century, the tsarist authorities did not allow the Tatars to keep their own printing houses. Therefore, the publication of Tatar and Arabic books was in the hands of Russian typographers. For the time being, everything went well. Most popular was typography Ivan Nikolaevich Kharitonov(See the article about him in "TM" - 2003, №12 (22), August), which perfectly coped with any orders of its Tatar clients. But at the end of 1913, the printing house issued a marriage - copies of the Koran printed here in Arabic came out with serious defects. Some lines from the Holy Text were printed several times, and some of the Qur'anic verses completely dropped out of the text. In short, it turned out not only sheer gibberish, but also, in the opinion of Tatar Muslims, "a serious crime." (Such cases have happened before - for example, in 1856 in a printing house Cucubina the Koran was printed with 356 errors, but then the Tatars did not have their own periodicals and this fact did not become the property of the general public). Fatih Amirkhan, a writer, was the first to "unmask" Kharitonov in print. The printer I.N. Kharitonov immediately made a statement in which he undertook to exchange the "damaged" copies of the Koran for new ones, and also gave his word that "he will not make such mistakes in the future." He believed that such a misunderstanding could happen to any publisher and did not take this matter seriously. But this was his serious mistake. The Tatar press has launched a noisy "anti-Kharitonov" campaign with a united front.

On the agenda was the question: by accident or deliberately, the Koran was printed in Kharitonov's printing house with such errors. Ivan Kharitonov explained that the typos came out due to an oversight of the workers of the printing house Rizvan Sharipov and Zinnat Gismatullin, who were typing the text. But the book indicated that the text was checked and approved by a representative of the Spiritual Assembly. Safiulla Abdullinny... This was the biggest "puncture" of Kharitonov, since Abdullin did not see the proofreading in his eyes. Yes, his name was on the previous editions of the Koran and the typographer simply duplicated it this time too. It is not known exactly why Kharitonov did not let him read the proofs and put the entire circulation into print. In the conditions of a huge demand for the Koran (200 thousand copies were distributed a year across Russia), a version of a "leftist" circulation naturally arises, although in tsarist Russia the printing business was under the strict control of the authorities. Most likely, Kharitonov simply did not bother to show the stereotypical text to a Muslim editor once again. Naturally, Safiulla Abdullin was extremely indignant and submitted an immediate report to the Spiritual Assembly, in which he explained his innocence to this story. There were also those who encouraged him to start prosecuting Kharitonov. At the time of the most heated discussions, he announced in the newspapers that he intended to bring Kharitonov to court, but this did not come to that. Over time, the "Kharitonov case" settled down by itself, but it, apparently, turned out to be fatal for his enterprise - in any case, in 1916, Kharitonov sold his printing house and left the publishing business.

The Koran is associated with the drama of another Kazan printing house. In 1932, in Kazan, the "Case on the counter-revolutionary activities of one of the cadres of the branch of the Sultan-Galeevskaya organization in Tatarstan, which united bourgeois-nationalist elements in the city of Kazan" was unrolled. During the investigation, a "glaring fact" was discovered: in the Kazan printing house named after Kamil Yakub, they found stereotypes of the Koran - printed forms. It seems that all the mosques have already been closed, religious books have been confiscated, the mullahs have been dispersed or repressed, and here you have a present for the 15th anniversary of Soviet power! But it turns out that a former employee of the publishing house "Gajur" Khabibrahman Zabirov(before the revolution, the owner of the publishing houses "Sabah" and "Umid") still cherished hopes that someday the authorities would allow the publication of the Koran. As a zealous owner, he not only kept the stereotypes of the Koran, but also made a proposal to the board of the People's Commissariat of Education to reissue the Koran according to the stereotypes that he had previously issued in his publishing house. The entire edition of the Koran, according to Zabirov's project, was supposed to be distributed abroad and in the national regions of the Soviet Union, with the exception of Tataria and Bashkiria.

In principle, there was a pragmatic reason in the proposal of the former Tatar publisher. Kazan editions of the Koran, thanks to their crisp and clear script, were in demand throughout the Muslim world and could bring real income to the Soviets. By the way, Arabic fonts for typewriters developed by a Tatar master Muhammad Idrisi, were later sold by the Soviet state to the Arab countries and were also very popular in the East. But in the 1930s, when "enemies of the people" were swarming around, there was no need to talk about any kind of commerce. The court appreciated the efforts of Kh. Zabirov at their true worth: for his "rationalization proposal" he received five years of forced labor camps "with serving in Sevkrai."

Koran in Tatar. Modern translations: show genre denouement

In the 1990s, a stream of new editions of the Koran in the Tatar language poured into the Tatarstan book market. In addition to reprints of pre-revolutionary tafsir commentaries, original works appeared, mostly performed by Muslim clerics of the new generation:

• Farit Salman,
• Nurulla Aryslani,
• Ramil Yunus,
• Kamil Bikchantaev and others.

A translation of the Qur'an from Turkish by Rabit Batullah based on the Turkish version was also published.

In the Tatarstan press, controversy unfolded: whose translation is better? However, the object of discussion was mainly two translations of the Koran - Rabit Batullah and Farid Salman, which were published at about the same time. Not without "pitfalls". Farid Salman, who lost the competition for the post of mufti of the Spiritual Administration of Muslims of the Republic of Tatarstan, found himself in opposition to him. Fuel was added to the fire by his rapprochement with persona "non grata" in Tatarstan - Mufti Talgat Tadzhutdin. The writer Rabit Batulla is a "defender of the interests of the Tatar people", and he turned out to be more sympathetic to the Tatar public. F. Salman was attacked from all sides, and he fought back unsuccessfully. The main accusation brought against him is his poor knowledge of the Tatar language, from which, according to critics, the roughness and even gross distortions of the Holy Text come from. F.Salman was especially unhappy when the "heavy artillery" - the Arabist scientist, academician Mirza Makhmutov, who, by the way, was the editor of the "Koran of Batulla", entered the battle.

As for the shortcomings in Batulla's translation, the same roughness of the Tatar text, translation inaccuracies, excessive enthusiasm for inventing neologisms were mentioned. Recently, the head of the Spiritual Directorate of Muslims of Tatarstan, Gusman Iskhakov, was asked: "Which of the Tatar translations of the Koran is the most accurate?" The mufti replied: "Gabdrakhman abziyya" ("uncle of Gabdrakhman"). To the bewildered question of the journalist, who he actually is, the mufti replied that Gabdrakhman abzy is a person who did not translate the Koran, so no one knows him. And in fact, the unfolding kind of competition - who will overtake whom, who will be the first to translate the Koran, turned out to be fruitless.

Around the time when the discussion between the translators of the Koran was in full swing, an outstanding Russian Arabist (1929-2001) was intensively working on his translation. All his life he studied classical Arabic literature, and in his declining years he undertook to translate the Koran into the Tatar language. Good knowledge of the classical Arabic language and native Tatar gave hope for the successful implementation of the conceived project. He managed to bring this business to an end - he completed the work shortly before his death in 2001.

Anas Khalidov (center), photo from ivkgu.narod.ru

However, the translation of A. Khalidov has not yet been published - careful editorial work is required, although it is said that there are other reasons as well. But already now experts say with confidence that the translation of the Koran into Tatar by Anas Khalidov will become classical, just as the Russian translation of Academician Ignatius Krachkovsky became classical.

News from the Muslim republics

26.05.2013

Reseda Safiullina: Khalidov made his translation based on tradition, looked at different tafsirs, studied dictionaries

The translation was made by Doctor of Philology, Professor Anas Bakievich Khalidov. (1927-2001). Among more than 120 of his works, devoted primarily to the Arab-Muslim manuscripts, there is the “Catalog of the editions of the Koran in Russia before 1917”.

A.B. Khalidov had predecessors in the matter of translating the scriptures of Muslims into the Tatar language. These are B. Sharaf (1883-1942), S. Bikmulatov (1886-1955), M. Ramzi (1855-1934) and M. Bigiev (1875-1949). However, their translations were either lost or kept in private collections, and M. Bigiev's translation, for certain reasons, was not published at all.

A.B. Khalidov, a student of Academician I.Yu. Krachkovsky, from 1961 to 2000 was in charge of the Arab Cabinet named after I.Yu. I.Yu. Krachkovsky (since 1978 - the sector of the Middle East LOIV of the USSR Academy of Sciences), he worked on the translation of the Koran for many years and considered this work almost the main business of his life.

Today, 12 years after the departure of A.B. Khalidov, his student - Head of the Department of Humanities of the Russian Islamic Institute, Candidate of Philology Reseda Rifovna Safiullina, is trying to do everything that this translation was published.

Dear Reseda Rifovna, Anas Bakievich Khalidov belongs to the brilliant galaxy of Russian Arabists of the 20th century. You were fortunate enough to work with him when you wrote your Ph.D. thesis. What did your communication with this scientist give you?

Anas Bakievich was just a standard scientist for me. And this is not an exaggeration. I consider myself a happy person, because I managed to work under the scientific guidance of such a master. It is a great success for any person to find a real teacher, a teacher with a capital letter. I'm lucky. Not long, of course, I had to communicate with him, nevertheless, if there was already such a bright lighthouse in my life, then it will forever remain. Everyone who worked with A.B. Khalidov, will confirm that he was distinguished by a very serious attitude towards his work, a very respectful attitude towards the business in which he is engaged. The attitude is very thorough, thorough, scrupulous. And exactingness to yourself and others. And the exactingness of the case, professional. Such a high bar was set for them! You cannot lower it. This is how it remained in my life: thanks to him, I saw at what height this bar should be, these are the horizons in science! I can no longer allow myself to calm down with what I have, because I know - this is where I should strive. It's great, of course, that I had such an experience in my life.

- How did Anas Bakievich work on the translation of the Koran? Have you observed the "kitchen", the process of work itself?

Anas Bakievich did not do most of the work on a computer. He wrote with a pen on paper, he worked with the text, he ruled it. I made edits to the fields. His angular flying handwriting is still in front of my eyes. The process itself is fantastic. He sits, thinks, reasoning - he found such taste in this work! Now I say this - and again I feel pleasure. It was a very interesting process intellectually. At first everything was in handwritten form, and then he typed all the material on a computer.

- And how was your help expressed?

I don't know if this can be called help. I saw that he was ill. He was very worried that he did not have time to get the job done. I really wanted to help him. Then I perfectly understood that I was completely incompetent to do something useful. I saw his despair, asked - what can I do, at least technically? Surprisingly, at such an advanced age he mastered a computer, typing in Arabic, English and Russian. Then everything was antediluvian, but he mastered everything, he used it. And I provided him with purely technical assistance.

How did he feel about the translation of the Koran by his teacher, academician I.Yu. Krachkovsky? Indeed, even today there are those who criticize this translation.

Anas Bakievich said that this is the classic, most literate translation. We know that Krachkovsky did not prepare his translation for publication, this is a purely working version, an interlinear translation. He did not try to polish it, edit it. The criticism is due to the fact that he did not stylistically line up the phrases. They turned out not in Russian, p.ch. this is a word-for-word translation. But Krachkovsky has the most accurate, adequate transmission of the Koranic text.

Evaluating the translations of I.Yu. Krachkovsky and A.B. Khalidov, can we talk about continuity? What is it, in your opinion?

I would say about two lines of succession. Firstly, it is the St. Petersburg Arabian Oriental School. This is the line that goes from I.Yu. Krachkovsky. This is the Arabic Cabinet of the Institute of Oriental Studies in St. Petersburg. These are the traditions that were laid there and in which A.B. Khalidov was brought up. But we remember that the eastern category was transferred from Kazan, from Kazan University to St. Petersburg. This is some kind of spiral, a spiral: we see that today oriental studies in Kazan are unfolding, opening up, gaining strength. This is not accidental, because the potential, mutual recharge between Kazan and St. Petersburg has always existed, I think. The second line comes from the father of Baki Zakirovich Khalidov (1905-1968). Founder of the Department of Arab Philology at Tashkent University, he was the author and compiler of the first textbook of the Arabic language, serious, thorough, fundamental, according to which more than one generation of Arabists in Russia was brought up. This textbook was published in Tashkent. By the way, we plan to republish it in order to pay our debt to the memory of Baki Zakirovich, to make a memorial edition of his Arabic textbook. There have been many discussions on this score. Some say that this should not be done, that the textbook needs to be updated, the texts must be changed, because in that textbook there are many Sovietisms, texts about the Communist Party, the Soviet Union, the socialist revolution. Those. there is a theme of that time. Therefore, there were suggestions to replace these texts with more modern and relevant ones. But we thought and decided that there was no need to change anything and make a purely memorial publication as a debt to the memory of the teacher. And the teacher of Baki Zakirovich was Musa Bigiev himself, our famous educator and theologian, an intellectual. So it turns out two very strong lines - one is the St. Petersburg classical oriental school, the second is the one that comes from the Tatar intellectuals. It turns out that Anas Bakievich is an amazing phenomenon. On the one hand, he is a representative of the St. Petersburg Arabian school of the European type, and on the other, he is a nourishment from the roots.

- Musa Bigiev also translated the Koran into Tatar. And with whom does the tradition of translation begin in Tatar theology?

Oh, this is a long history. As soon as Islam began to penetrate our territory, the text of the Holy Scriptures also penetrated. There was also a desire to understand, explain, interpret. First, tafsirs appeared in the eastern tradition, more often we see the reflection of this process in Tatar literature. It contains Koranic plots, Koranic ideas. For example, "Kyssa-i-Yusuf" Kul Gali. This is the XIII century. Quranic plots were also in Kysas al-Anbiya. If we talk directly about the tafsirs in the Tatar language, then among the known is the tafsir G. Kursavi (1776-1812), he translated fragments of the Koran. Further, Kursavi's student Mulla Nugmani (1st half of the 19th century) - he had the most popular tafsir, which was reprinted in our time. The Tatars read it very actively. There was a tafsir Sheikh-ul-Islam al-Hamidi (1869-1911). Now, by the way, RIU students - undergraduates - take topics based on the tafsirs of the Koran. One graduate student took this topic from me. There were quite a few tafsirs among the Tatars. Unfortunately, they have not been sufficiently studied yet. Now such work is just beginning. There are tafsirs based on the rationalistic tradition from Fakhraddin Razi (1149-1209), from al-Zamakhshari (1075-1143), and there are purely traditionalist ones. There were also discussions in Tatar society about which tafsir is preferable. At the same time, everything is intertwined with the Arab tradition, with Jalal ad-Din al-Suyuti (1445-1505), with his collection “al-Itkan fi ulum l-Koran” - “Perfection in the Koranic sciences”. Among the Tatars, he played a large role, they relied on him, the Tafsirs did on his example. Al-Hamidi, a Tatar author, made a tafsir with a consonant name "Al-Itkan fi tarjamat al-Kur'an" - "Perfection in the translation of the Koran".

- What was the specificity of Musa Bigiev's translation?

Musa Bigiev is a researcher who dared to reason. When it comes to religious heritage, dogma is at the heart of everything. You need to have great courage to move away from dogma, from what has been broadcast for centuries and allow yourself to reason, relying on erudition, on all the intellectual baggage that is, on a rational method. Although in the Muslim tradition there were some rationalistic approaches to the interpretation of the Koran - the same al-Zamakhshari, F. Razi - but Bigiyev expressed all this in a concentrated form, I would say so. It is no coincidence that his tafsir was not accepted by the Muslim community of Russia. The society was not ready to accept it, and today, frankly speaking, it is not ready either. Bigiev had an open-ended, free approach. Not free from tradition, but nevertheless, he attached great importance to reason. His most important work is about the all-embracing of divine mercy. Not all believers are ready to accept it - not only Muslims, but also representatives of other religions. Bigiev believed: divine mercy extends to all people, regardless of their religion, everyone can go to heaven. This is his most revolutionary position. Not everyone is ready for it. People tend to be monopolists of truth. A broad view of things - not everyone can grow up to it. We must come to this.

- Anas Bakievich did not leave a comment on the Koran?

He just started doing it. He has a commentary on Surah Al-Fatiha, and the beginning of Surah al-Bakara. Anas Bakievich considered different tafsirs - Arabic, Turkic, studied dictionaries, and based on tradition, he made his own translation. It seems to be just a translation, but in fact it is a colossal titanic work. This is the tip of the iceberg, considering how much he plowed, revised. There are some significant moments in the Quran, by which one can immediately determine whether a person allows himself to deviate from tradition or not. Anas Bakievich has an approach in which he did not depart from tradition.

Every translator of the Qur'an is faced with the question: how to convey the artistic side of the Holy Scriptures while maintaining accuracy?

It is not for me to assess Anas Bakievich, nevertheless, accuracy is, so to speak, his "trick". His style is to be precise. This is the first thing. Secondly, he knew the Tatar language perfectly. He has such a lexical selection in translation - not just accurate, he felt the poetry of the Tatar language. I'm not talking about Arabic. Therefore, in translation, he combined scientific accuracy and artistic merit. You drink like air when you read. I think the readers will appreciate it. They are waiting for publication. More than 10 years have passed since his death, and today we need a translation.

- How did Anas Bakievich solve the problems with the translation of Arabic words, of which there are many in the Tatar language?

The words "kitab", "kalyam" have already been intertwined in the flesh of the Tatar language so that nothing needs to be done with them. If the words are not very common among the people, those that are more used in the theological environment, then he translated them, found Tatar equivalents, so that it would not be a translation only for advanced people who are versed in religion.

- That is, he strove to ensure that this translation was understandable to everyone?

Today the Koran has been translated into dozens of languages, almost all European ones. How do you assess the fact that a new translation of the Koran into the Tatar language has appeared?

This is the language of the people - Islamized. Still, for Europeans, Islam is something exotic, but for the Tatars it is practically their nature. So this is a translation into the language of a people for whom Islam is something native. This nuance must be taken into account.

Lyudmila Zhukovskaya

The Koran is the holy book of Muslims. It translates from Arabic as "reading aloud", "edification." Reading the Quran is subject to certain rules - tajwid.

The world of the Quran

The task of Tajweed is to correctly read the letters of the Arabic alphabet - this is the basis for the correct interpretation of divine revelation. The word "tajwid" is translated as "bringing to perfection", "improvement".

Originally tajwid was created for people who want to learn how to read the Qur'an correctly. To do this, you need to clearly know the places of articulation of letters, their characteristics and other rules. Thanks to tajvid (the rules of orthoepic reading), it is possible to achieve correct pronunciation and eliminate distortion of semantic meaning.

Muslims treat the reading of the Koran with trepidation, it is like a meeting with Allah for believers. It is important to properly prepare for reading. Better to be alone and practice early in the morning or before bed.

Quran history

The Qur'an was revealed in parts. The first revelation to Muhammad was given at the age of 40. For 23 years, the verses continued to be sent down to the Prophet ﷺ. The collected Revelations appeared in 651 - then the canonical text was compiled. The suras are not arranged in chronological order, but have been preserved unchanged.

The language of the Quran is Arabic: it has many verb forms, it is based on a harmonious word formation system. Muslims believe that verses have miraculous powers only when read in Arabic.

If a Muslim does not know Arabic, he can read a translation of the Koran or tafsira: this is the name of 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 the purpose of acquaintance. For a deeper understanding, it is important to know Arabic.

Surahs from the Koran

The Quran contains 114 suras. Each (except for the ninth) begins with the words: "In the Name of Allah, the Most Merciful and the Most Merciful." Basmala in Arabic is: بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ. The verses of which the suras are composed, the revelations are called differently: (from 3 to 286). Reading the suras brings many benefits for believers.

Surah Al-Fatiha, consisting of seven verses, opens the Book. In it, praise is given to Allah, and also ask for His mercy and help. Al-Bakyarah is the longest surah with 286 verses. It contains the parable of Musa and Ibrohim. Here we can find information about the unity of Allah and the Day of the Last Judgment.

The Qur'an ends with a short surah Al Nas, consisting of 6 verses. This chapter tells about various tempters, the main struggle with 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 one third of the Quran in terms of its importance. This is due to the fact that it has a great meaning: it speaks of the greatness of the Creator.

Quran transcription

Non-native speakers of Arabic can find translation in their own language using transcription. It is found in different languages. This is a good opportunity to study the Qur'an in Arabic, but it distorts some letters and words. It is recommended that you first listen to the verse in Arabic to learn how to pronounce it more accurately. However, this is often considered unacceptable, since the meaning of the verses can change dramatically when it is transcribed into any language. To read the book in the original, you can use the free online service and get a translation in Arabic.

Great book

The miracles of the Quran, about which a lot has already been said, are truly amazing. Modern knowledge made it possible not only to strengthen the faith, now it became obvious: it was sent down by Allah himself. The words and letters of the Quran are based on a kind of mathematical code that goes beyond human capabilities. It encodes events of the future and natural phenomena.

Much in this sacred book is explained with such precision that one involuntarily comes to the idea of ​​its divine appearance. Then people did not yet possess 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 Quran, what was the surprise of Jean Yves Cousteau when he found out about this.

For Muslims, names are chosen from the Koran. The names of 25 prophets of Allah and the name of Muhammad's companion ﷺ - Zeid were mentioned here. The only female name is Maryam, and a surah is even named after her.

Muslims use suras and verses from the Koran as a prayer. He 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 suras would help in various life situations. Uttering the surah "ad-Dukh" can relieve fear of the Day of Judgment, and the surah "al-Fatiha" will help in difficulties.

The Qur'an 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 words and letters. Every Muslim must read the Qur'an, without his knowledge it is impossible to perform namaz - an obligatory form of worship of the believer.