1975 is the year of birth of Elmir Kuliev. He began attending school at the age of five. However, such a young age did not prevent him from studying with honors. For all ten years of study at the 102nd Baku school, he did not receive a single grade. During his studies, Elmir was not at all interested in religious issues, and even more so he did not read books reflecting religious topics.
Since 1990, at the age of 15, Elmir Guliyev studied at the Azerbaijan Medical Institute at the Faculty of Dentistry, having perfectly coped with the profiling exam. Together with Elmir, students from Palestine studied the dental craft. From conversations with them, Kuliev first learned about Islam and the rituals of performing namaz, after which he became interested in this religion. Studying aspects of religion, Elmir Kuliev became more interested in the Arabic language. Kuliev decided to start attending courses for studying the Arabic language. For more effective teaching, Kuliev acquired an Arabic dictionary, with which he often worked at home. Over time, practicing from two to three hours a day, Kuliev began to memorize up to 30 new Arabic words daily. This zeal for learning the language allowed him to master the Arabic language perfectly in a fairly short time. Subsequently, Elmir decided to start translating Arabic books into Russian.
Today Elmir Kuliev is the scientific editor of a number of books. He created about fifty articles and translations of theological books into Russian, moreover, translations not only from Arabic, but also from Azerbaijani and English. However, the main work is undoubtedly the semantic translation of the Koran by Elmir Kuliyev. This work was completed in 2002. Later Kuliev created some additions and comments to the work. The translation of the Koran is constantly being improved by Elmir Kuliev, who is used to doing all his works flawlessly!
The virtues of reading a meaningful translation of the Quran.
The Koran in Russian now exists in large numbers. You can find it in any mosque, in addition, you can read the Koran in Russian on the Internet on sites dedicated to the religion of Islam. For reading the Koran in Russian, a Muslim will certainly be awarded a good reward, since the desire to understand the essence of what has been read fills the Muslim's consciousness with the necessary knowledge about Islam and the information set forth in the Holy Scriptures.
As stated in one of the hadiths of the Prophet of Allah (sallallahu alayhi wa sallam):
“Whoever has taken the path of gaining knowledge, Allah will facilitate the path to Paradise. Angels spread their wings over him, rejoicing for him. Every creature in heaven and on earth, even fish in water, ask forgiveness of the sins of the one who receives knowledge. The dignity of Alim before the abid (simple worshiper) is like the dignity of the full moon before the rest of the stars. "... (Abu Dawud, hadith 3641, narrated by Abu Darda).
The hadith testifies that everyone who tries to read the Koran in Russian and understand what it read will find it easier to get into the Gardens of Eden. But often when reading the Koran in Russian, the reader has numerous questions, since there are a large number of difficultly interpreted verses. It is often almost impossible to understand what you have read yourself. To facilitate understanding of the written translation of the Koran in Russian, interpretations of the Holy Scriptures, or tafsirs, were created. The interpretation of the Quran is painstaking work done over the years by the most prominent scholars of Islam.
The best reading of the Koran in Russian is considered to be the reading of It using interpretations. Only with the use of tafsirs can a Muslim understand the meaning of the Koran as effectively as possible. Thinking about the meaning of sacred words gives a Muslim a better understanding of his religion, draw competent conclusions about the future structure of his life, the possibility of achieving the correct path to follow Islam.
Every true Muslim should strive to read the Koran first in Russian, using and studying tafsirs, then read the Koran in Arabic, keeping in his head the meaning of the read Arabic words of the Holy Scripture and thinking about them. Thus, he no longer just thoughtlessly rereads the Arabic letters of the Koran, but reads it with full understanding. And reading the Koran in Arabic and with understanding the text gives more savab than reading the Koran in Russian or reading the Koran in Arabic without understanding.
It is not permitted to make a literal, literal translation of the Qur'an. For him, it is imperative to provide an explanation, interpretation, because this is the word of Allah Almighty. All humanity will not be able to create anything like this or equal to one surah of the Holy Book.
What is the task of a translator? The task of the translator is to convey by means of another language the complete and accurate content of the original, while preserving its stylistic and expressive features. The "integrity" of the translation should be understood as the unity of form and content on a new linguistic basis. If the criterion for the accuracy of the translation is the identity of the information communicated in different languages, then only a translation that conveys this information by equivalent means can be considered complete (complete or adequate). In other words, unlike a retelling, a translation must convey not only what is expressed by the original, but also how it is expressed in it. This requirement applies both to the entire translation of this text as a whole, and to its individual parts.
When translating from one language into another, one has to take into account the action of the same factors of the logical-semantic order to convey the same semantic content. When translating, preliminary reading and analysis of the translated text allows you to determine in advance the nature of the content, ideological setting and stylistic features of the material in order to have a criterion for choosing linguistic means in the translation process. However, already in the course of the analysis of the text, such “translation units” will be identified in it, whether they are separate words, phrases or parts of a sentence, for which in a given language, by virtue of the established tradition, there are constant unshakable correspondences. True, in any text such equivalent correspondences constitute an insignificant minority. There will be immeasurably more such "translation units" for the transmission of which the translator will have to choose correspondences from the richest arsenal of means of this or that language, but this choice is far from arbitrary. Of course, it is by no means limited to the readings of a bilingual dictionary. No dictionary can envisage all the variety of contextual meanings realized in the speech stream, just as it cannot encompass all the variety of word combinations. Therefore, translation theory can only establish functional correspondences that take into account the dependence of the transmission of certain semantic categories on the action of various factors.
Thus, in the process of translation, three categories of correspondences are built:
- Equivalents established by virtue of the identity of the designated, as well as deposited in the tradition of linguistic contacts;
- variant and contextual matches;
- all types of translation transformations.
Any translation is a transformation of the text, the introduction of something new or the exclusion of the untranslatable. Translators are constantly faced with problems. For example, many constructions of the Russian language turn out to be cumbersome in comparison with Arabic phrases. It also happens that in the Russian language the meaning of any word does not exist at all. In any language of the world there are words that cannot be found in any other. Perhaps, over time, some of these words will take a place in an alternative dictionary, but until then translators will be forced to use a descriptive translation, and this leads to different interpretations of the same word. Fixed expressions, idioms and proverbs reflect the psychology of the language and use vivid imagery. They often do not match in Russian and Arabic, which leads to misunderstanding.
Allah Almighty says (meaning) in the Qur'an: “If you doubt the truth and authenticity of the Qur'an, which we sent down to Our servant - the Prophet Muhammad (peace and blessings be upon him), then bring at least one surah similar to any surah of the Qur'an in eloquence, edification and guidance , and call your witnesses besides Allah, who can testify if you are truthful ... ”(2:23).
One of the main features of the Quran is that ayah can have one, two or ten different meanings that do not contradict each other and are suitable for different life situations. The language of the Quran is beautiful and polysemic. Another feature of the Quran is that there are many places in it that require an explanation of the Prophet Muhammad (peace and blessings be upon him), because the Messenger of Allah (peace and blessings be upon him) is the main teacher explaining the Quran to people.
In the Qur'an, many verses were revealed in certain situations related to the everyday life and life of people, Allah gave the Prophet answers to questions. If you make a translation of the Qur'an without knowing the situation or circumstances related to the verse, then a person will be led astray.
Also in the Quran there are verses related to various sciences, Islamic law, law, history, customs, iman, Islam, attributes of Allah and the value of the Arabic language. If Alim does not understand the meaning of the verse in all these sciences, then no matter how well he speaks the Arabic language, he will not know the full depth of the verse. That is why a literal translation of the Qur'an is not acceptable. And all translations that are currently available in Russian are literal.
You cannot translate the Quran, except through interpretation. In which each ayah should be considered in its ambiguity, the time and place of sending, hadiths explaining this ayah, the opinions of ashab and respected scholars about this ayah should be indicated. In order to compose an interpretation (tafsir), certain conditions must be met. Anyone who makes a translation of the Qur'an or its tafsir in the absence of at least one of them, then he himself is mistaken and misleads others.
- The mufassir must be fluent in the Arabic language and its semantics, must be fluent in the grammar of the Arabic language.
- He must be fluent in the science of sarf (morphology and declension).
- He must know thoroughly the etymology (ilmul ishtikak).
- You must be proficient in semantics (maan). This will allow him to understand its meaning by the composition of the word.
- It is necessary to master the style of the Arabic language (ilmul bayan).
- You need to know the rhetoric (balagat). This helps bring out eloquence.
- The translator and interpreter of the Qur'an must know the methods (qira'at) of reading it.
- It is necessary to thoroughly know the basics of belief (Aqida). Otherwise, the interpreter will not be able to make a semantic translation, and with his literal translation he himself will fall into error and will lead others into it.
- The interpreter-interpreter must thoroughly know Islamic jurisprudence, law (usul fiqh), the science that explains how decisions are made from the Koran.
- It is necessary to own and fiqh, to know the Shariah.
- One must know the causes and consequences of the revelation of the verses.
- The mufassir needs to know about the verses of nasih-mansuhi (canceled and canceled), that is, one verse can replace the decision of another verse, and it is necessary to understand which of the two verses should be followed. If the interpreter does not know nasikh-mansukh, then people will not be able to understand the diversity of the Koran, but will think that there are contradictions in religion.
- A person interpreting the Divine Book should know the hadiths that explain the meaning of the verses sent down briefly, the meaning of which is incomprehensible in itself. The meaning of these verses will not be understandable to a person without explanatory hadiths, no matter how well he speaks the Arabic language.
- The interpreter-translator of the Quran must have "ilma laduni" - the secret knowledge revealed to him by Allah as a result of his adherence to the Quran and hadith. The hadith says: “Whoever one is who follows the acquired knowledge, Allah will reveal to him those sciences that he did not know about” (Abu Nuaym).
Therefore, if a person undertakes to translate the Koran, he needs to realize that he has a huge responsibility. A person must initially study a huge amount of literature related to the Quran and the Quranic sciences. The translation is done in ordinary texts, but the Qur'an is the speech of Allah. The translator is the second author. In our case, the second author cannot exist, the Koran is one and its author is Allah, Allah sent down his book in Arabic, which means it must remain in Arabic. There should not be literal-literal translations, people need a tafsir-interpretation, so that in it the scientist explains the beauty and polysemy of the Divine text.
let's say here one person explains why he personally does not like Kuliev
He's just a Takfirist. From right to left, all those who "misunderstood" and "interpreted incorrectly" are denoted by kafirs.
But what's funny is his arguments.
It is enough to listen to the first of them, which lasts until the end of the 5th minute of the video.
It turns out that such qualities as "ascend", "sit", etc. are inherent only in bodies, and they cannot characterize God, but damn it "to rule", "to create a" throne "for yourself" - this is fucking divine!
Here is a vivid example of what an ardent religious person is. In some cases, he recognizes qualities that are very similar in essence as purely human, and in others, for some reason, they turn into divine ones. All this is due to the lack of logical thinking in a person.
The more I observe all this gimmick, the more I come to the conclusion that only very, very intellectually limited can be religious people. With rare exceptions, of course. Among them there are quite sensible ones. And they sit at our Dispute. But this is the very exception that clearly confirms the rule.
Islam, the Koran is just a reflection of the philosophical thought and real life of the Arab people, in which they stayed in the 7th century. And frankly, it is far from the most progressive philosophy and the level of development of everyday life in comparison with other peoples, civilizations of that time.
Just look at what the Arab community is like today, in the 21st century. It's just a rabble of idlers who don't do anything, who don't create anything, who don't contribute to any of the useful things for common humanity. So if today, with our scientific and technological progress, this world is not capable of anything productive, what sensible could be expected from them in those ancient times ?!
Far and southeastern religious traditions, such as Buddhism, Shinto, Hinduism, etc. are much older in time (in theory, they should have been inferior to Islam due to the fact that they lived at an even lower level of human development) Islam, but how much more wisdom and useful advice for a person are in them. And although there are also only fairy tales invented by people, they are much more interesting and instructive in general for a person. You can see the meaning in them. In Islam, on the other hand, there is a complete absence of any common sense. Only aggression and hatred. And there is a simple explanation for this. Wild Arabs simply envied the rest of the world, realizing how much lower their civilization is in comparison even with their neighbors, you don't have to go far.
And when today I see my fellow tribesmen praying to the bloodthirsty deity invented by the primitive wild Arab tribes, my heart bleeds like an ardent jingoist.
I really hope that the TS, having read the Koran, will simply enrich its horizons, but in no case will it take this Arab folly for divine revelations and will not establish it as an imperative for its way of life.
The Koran, being the word of the Almighty, serves as a faithful guide, the main reference point in the life of the Islamic ummah, as well as a source of universal knowledge and worldly wisdom that has no analogues in the world. Revelation itself says:
“Allah has sent down the best narration - the Scripture, the verses of which are similar and repeated. Those who fear their Creator have a shiver running through his skin. And then their skin and hearts soften at the remembrance of the Almighty. This is the faithful guidance of Allah, through which He leads the direct path of whom He wills "(39:23)
Throughout history, the Lord revealed four Holy Scriptures to His servants, namely: Torah (Taurat), Psalter (Zabur), Gospel (Injil) and Koran (Kur'an). The latter is His final Scripture, and the Creator undertook to protect it from any distortion until the coming of the day of the Great Judgment. And this is stated in the following verse:
“Verily, We sent down the Reminder and We protect it” (15: 9)
In addition to the traditional name, the very final revelation of God uses other names that characterize some of its qualities. The most common among them are the following:
1. Furkan (Discrimination)
This name means that the Quran serves as a distinction between "halal" (permitted) and (prohibited).
2. Kitab (Book)
That is, the Holy Quran is the Book of the Most High.
3. Dhikr (Reminder)
It is understood that the text of Holy Scripture is at the same time a reminder, a warning for all believers.
4. Tanzil (The Epistle)
The essence of this name is that the Koran was sent down by our Creator as His direct grace for the worlds.
5. Nur (Light)
Quran structure
The Holy Book of Muslims includes 114 suras. Each of them has its own special meaning and its own history of sending. All suras are composed of verses that also carry a certain meaning. The number of verses in each sura differs, which is why a distinction is made between relatively long suras and short ones.
The Quranic suras themselves, depending on the period of their revelation, are subdivided into the so-called “Meccan” (that is, sent down to the Messenger of the Most High Muhammad, may Allah bless him and greet him, during the period of his prophetic mission in Mecca) and “Madina” (respectively, in Medina).
In addition to the suras, the Koran is also divided into juzes - there are thirty of them, and each of them consists of two Hizb. In practice, this division is used for the convenience of reading the Qur'an during the taraweeh prayers in the Holy month of Ramadan (khatm), since reading the entire text of the Book of Allah from the first to the last ayah is a desirable action in the blessed month.
Quran history
The process of sending the Revelation took place in parts and for quite a long time - over 23 years. This is mentioned in Surah "Al-Isra":
“We sent him down (the Qur'an) with the truth, and he came down with the truth, and we sent you (Muhammad) only as a good messenger and admonishing exhortation. We have divided the Quran so that you can read it to people slowly. We sent him down in parts "(17: 105-106)
The transmission to the Prophet Muhammad (s.g.v.) was carried out through the angel Jabrail. The messenger recounted them to his companions. The first were the initial verses of the surah "Al-Alak" ("Clot"). It was with them that the prophetic mission of Muhammad (s.g.v.) began, lasting twenty-three years.
In hadiths, this historical moment is described as follows (from the words of Aisha bint Abu Bakr): “The sending of revelations to the Messenger of Allah, salallah galeikhi wa sallam, begins with a good dream, and no other visions, except those that came like the morning dawn. Later, he was inspired with the desire to retire, and he preferred to do this in the Hira cave on the mountain of the same name. There he was engaged in matters of piety - he worshiped the Almighty for many nights, until the Prophet Muhammad (s.g.v.) had a desire to return to his family. All this lasted until the truth was revealed to him, when he was once again inside the cave of Hira. An angel appeared before him and commanded: “Read!”, But in response he heard: “I cannot read!” he tensed to the limit, and then unclenched his arms and again said: "Read!" The Prophet objected, "I cannot read!" The angel again squeezed him so that he (again) tensed strongly, and let go, commanding: "Read!" - and he (again) repeated: "I can't read!" And then the angel squeezed the Final Messenger of Allah for the third time and, letting go, said: “Read in the name of your Lord, Who created, created man from a clot! Read, and your Lord is the most generous ... ”(Bukhari).
The sending of the Holy Book of Muslims began on the most blessed night of the month of Ramadan - Leylat ul-Qadr (the Night of Determination). This is also written in the Holy Quran:
“We sent him down on a blessed night, and We warn” (44: 3)
The Koran, familiar to us, appeared after the departure of the Messenger of the Almighty (s.g.v.) to another world, since during his life the answer to any question of interest to people could be given by Muhammad himself (s.g.v.). The 1st righteous caliph Abu Bakr al-Siddiq (r.a.) ordered all the Companions, who knew the Koran exactly by heart, to write down its text on the scrolls, since there was a threat of the loss of the original text after the death of all the Companions who knew it by heart. All these scrolls were collected together during the reign of the 3rd caliph - (r.a.). It is this copy of the Quran that has survived to this day.
The virtues of reading
Sacred Scripture, being the word of the Most High Himself, bears in itself many merits for people engaged in reading and studying it. The text of the Book says:
“We have sent down to you the Scripture to clarify every thing as a guide to the straight path, mercy and good news for Muslims” (16:89)
The benefits of reading and studying the Qur'anic suras are also mentioned in a number of hadiths. Prophet Muhammad (sgv) once said: “The best of you is the one who studied the Quran and taught it to others” (Bukhari). It follows that studying the Book of the Lord is one of the best things for which one can earn the satisfaction of one's Creator.
In addition, for the reading of each letter contained in the Holy Qur'an, good deeds are recorded, which is narrated by the following saying of the Messenger of Allah (sgv): “Whoever reads one letter of the Book of Allah will record one good deed, and the reward for doing good deeds is increased tenfold ”(Tirmidhi).
Naturally, memorizing the verses will also turn into dignity for the believer: “The one who knew the Quran will be told:“ Read and ascend, and clearly pronounce the words, as you did in earthly life, for, truly, your place will correspond to the last ayah you read. ”(This hadith is quoted by Abu Daud and Ibn Majah). Moreover, even if a believer has learned certain verses, he should reread them so as not to forget. The Messenger of God (sgv) said: “Continue to repeat the Koran, since it leaves the hearts of people faster than camels freed from the fetters” (Bukhari, Muslim).
It is also important to remember that the time given by believers to read and study the Creator's Book will benefit them not only in this mortal world. There is a hadith on this score: "Read the Qur'an, for, indeed, on the Day of Resurrection, he will appear as an intercessor for those who read it!" (Muslim).
