Koran in the translation of Valery Powder. Iman Valeria Porokhova: “The Quran does not tolerate misinterpretation

Quran (Translation of the meanings of Gunpowder)

Introduction

In the name of Allah, the All-Merciful, the Merciful!

Russian philosophy and theology have always treated all monotheistic religions with deep understanding, believing that faith in the One God and His righteous judgment is the same in all Revelations. To reveal the Truth to some and hide it from others would be contrary to the truth and mercy of God. This unity of God logically requires the unity of mankind connected with God, that is, the unity of true religion as a faith for all peoples. And undoubtedly, each of the great religious cultures is not a mechanical accumulation of heterogeneous elements, but has grown on historical soil from a living grain thrown there by the great genius of the Creator, with whose name came into being and inner meaning"everything that is on earth and in heaven." This living grain was the prophetic mission of the messengers of the Lord.

Since ancient times, the religious worldview has been characterized by the idea of a prophet, or a messenger of God, a person who has a special, personal relationship with God, receives revelations from above and becomes an intermediary between God and people who receive the sacred law and Scripture through him.

Among the Jews, such a messenger was Moses, who handed over to his people the holy Law - the Torah; Christianity was formed with the advent of Jesus Christ, who brought the Gospel; and finally, Islam took shape with the advent of the messenger of Muhammad and the holy book - the Koran. The name "rasulu-llah", which is usually given to Muhammad both by himself and his followers, means "messenger of God", "a person who received a mission from God." "If you see in world history a matter of chance, the result of an external mechanical coupling of small factors, then, of course, Muhammad had no mission, but only because from this point of view, no one can have any mission at all. If, however, we recognize in history an internal meaning and expediency, then, without a doubt, such a huge world cause as the creation of Islam and the foundation of Muslim culture must have providential significance, and the mission of Muhammad cannot be taken away from him; and the way in which he received it is in perfect agreement with psychological experience and historical analogies” (Moses and Christ).

Such is the position on this issue of one of the greatest philosophers, Professor of St. Petersburg University Vladimir Sergeevich Solovyov (1896). And then we read from V. Solovyov:

The invincible stubbornness of Muhammad's opponents in rejecting the truth proclaimed by him at the command of God - stubbornness, poorly covered by obviously unscrupulous arguments, naturally led Muhammad to the idea that these opponents of his, as well as their predecessors, who rejected the previous prophets, did not do it according to ignorance, but out of evil will ... And when people irresistibly persist in unbelief, this means that they are condemned to death by the omniscient God, who, knowing that in the depths of their souls they irrevocably preferred evil to good, no longer cares about their salvation, but, on the contrary, for His providential purposes, He hardens their hearts still more,” i.e., this idea of predestination is based not on the arbitrariness of God, but on His omniscience and omnipotence, which are pointed out many times and with special emphasis in the Koran. Freedom of preference is not only not abolished, but, on the contrary, it is imputed to a person, introduced into the framework of his purely internal, moral attitude towards God: to be good or evil, to accept or reject the law of God offered to him, to remain faithful to this law or depart from it, in a word , to be in your heart with God or without Him - it depends on the person himself. Thus, the Koran, as it were, returns all religions to their common source - the religion of Abraham - and makes its adoption morally obligatory for the conscientious followers of Moses, Christ and Muhammad. The concept of the One, true God and the need for pure service to Him existed even before Muhammad among those Arabs who did not accept either Judaism or Christianity and were called “separated”, or, in Arabic, “hanifs”, which later began to denote followers of the ancient faith Abraham - in this sense, Muhammad calls himself a Hanif. Muhammad emphatically rejects any claim to be the founder or first herald of Islam. "Islam," he says, "is the religion of Noah (Nuh), Abraham (Ibrahim), Moses (Musa), and Jesus (Isa)." (See p. 42, v. 13, and further on the Qur'an, see p. 3, v. 84.) This unity and antiquity of Islam lead Muhammad to condemn all religious exclusivity and demand equal recognition of all historically distinct manifestations of the true religion (cf. 4, pp. 150; pp. 3, pp. 64-68; pp. 2, pp. 135-136). “Muhammad nowhere sets forth the teachings of the Koran as the highest step religious development, - the superiority of this doctrine, recognized by him, as well as the faith of Abraham, with which it is certainly identical, does not consist in a greater completeness or higher development of religious truth, but only in the fact that here this truth remains in its original purity: „ Our faith is pure." All the prophets received pure faith from heaven (“We make no difference between them,” says Allah), but then it was distorted partly through the fault of people (scribes, Pharisees, high priests), partly from the action of an evil spirit, ”continues Vl. Solovyov in his deep analysis of the doctrine of Islam.

So, the Quran is the holy book of Muslims, handed down to them by the messenger of God - Muhammad. In Muslim theology, there is a term "ijaz", which means "to be powerless to create something similar to what was created by Allah", and the Qur'an is the Kalyamullah (Words of the Lord). This is a set of moral, religious, civil, political and legal norms, unique in versification, solemn praise and everyday wisdom, transmitted by the prophet over a relatively long period of time; the appearance of the first Sura (chapter) at number 96 dates back to about 610, while the last was compiled shortly before the death of Muhammad in 632.

It is traditionally generally accepted that the structure of his verses (verses) and their semantic significance are so perfect, peculiar and many-sided that it is not subject to word-for-word translation and only the semantic interpretation of this Scripture is possible. Therefore, the English academic publication released it under the title "The Qur" an Interpreted "(" Interpretation of the Quran") and insists on the legitimacy of such a heading, and I, as the author of the following translation into Russian, keeping the same position, choose for myself the heading " Koran. Translation of meanings ".

With the release of Islam outside of Arabia, there was an urgent need to "duplicate" the only copy of the revealed text, written down from the lips of the Prophet and ordered (in the sense of the arrangement of Surahs and verses) during his lifetime. After the death of the Prophet, this copy was carefully kept in the homes of his followers: Abu Bakr, Umar ibn al-Khatab and, finally, Caliph Uthman, during whose reign (644-656) a special board headed by Zayd ibn Tabit (who lived during the reign of Muhammad and writing under his dictation), taking this copy of the Lord's Revelation as a basis, approved a strictly defined canon for the arrangement of chapters and verses of the Koran, fixing it in four handwritten copies sent to the four cardinal points; to the east (Babylonia - Iraq and Persia), to the west (Egypt and the Nile Valley), to the north (Sham countries - Syria, Lebanon, Jordan), to the south (Yemen and the regions of Africa bordering it). And in the fourteen hundred years of its existence, the text of the Lord's Guidance has not undergone the slightest change.

In this regard, the question may (and does) arise: is the Russian language of my translation not too modern? Perhaps the new forms will seem foreign to the vocabulary of Scripture to which readers are accustomed. But the verbal semantics of the Qur'an is so broad that it lends itself easily to assimilation with new prevailing units. modern language. And this fully corresponds to the provision of Islam that the Koran is the Holy Book of all times and peoples, i.e. all languages in their constant updating.

The translation of Holy Scripture does not fit into the framework of the traditional practice of translation, but imposes a heavy “bridle” on the translator: to convey not so much the dictionary meaning of a particular language unit as its, so to speak, religious tafsir meaning (for the meaning of “tafsir”, see below ). Therefore, traditional translations not only deprive the Koran of its spiritual and poetic coloring (and the Koran is presented in the form of a high-sounding verse), but also lead to a pronounced impoverishment of the transmission of the meaning of Scripture. So, for example, the extremely high-frequency "takua" and, accordingly, its derivative "mutakin" are traditionally translated as "to fear God" and, accordingly, "those who fear God", where its meaning "to be pious" and, accordingly, "those who observe piety", although in most cases of the Qur'anic text it is precisely the call to piety as an attribute of faith in the Lord, and not the call to fear Him - such an All-Merciful and Merciful! We meet the same thing in the transfer of the meaning of the equally frequent “sabr” and the derivative of it “sabirin”, where in all translations “patience” sounds, and the meaning of (patient) “fortitude” (spirit) has been lost. The words of the Lord, transmitted in one language, do not have an absolutely adequate counterpart in another. Based on this premise, the main concern of the translator of Holy Scripture should be the most accurate transfer of meaning (which is actually target setting bringing down the Scriptures as a guide for life). Therefore, not only the literal text of the Koran is taken as the basis for translation, but also one of the best and most complete tafsirs to it, not only Arabic, but also European editions. For the information of readers: tafsir is a detailed interpretation of the verses (verses) of the Koran, performed, as a rule, by the most enlightened clergymen, theologians and theophilosophists of Islam in this area. In this regard, an extremely important, in my opinion, point should be taken into account. For the Arab theologians and the philosophers themselves, the content of tafseers is conditioned by individual perception, judgment and inference, and one or another political regime of the Arab countries accepts some and rejects others. That is, each tafsir is social in time and individual in stylistic moderation, radicalism, and even, if you like, verbal militancy. Therefore, it seems to me that sometimes translations of foreigners, made from the only objective point of view of a researcher standing outside religious outlook, and, accordingly, the tafseers attached to them can claim greater objectivity, loyalty to the source text and logical alienation from the specific conditions and time of translation. Although the original Arabic tafsirs of the theologians al-Tabari, Ibn Kathir, Said Qutb were the starting reference materials for me, nevertheless, for a more complete understanding of the text of Scripture, I also used the tafsir of the largest Islamic scholar Abdullah Yusef Ali, presented in the American edition of the Koran on English translated by the same author ("The Holy Qur "an", Amana Corp., Brentwood, Maryland, USA, 1983).

The proposed edition also includes materials from the Commission on Scientific Signs in the Quran and Sunnah at the World League of Muslim Countries in Mecca. Interesting materials were provided to me by the participants of the International Symposium on the Scientific Aspect in the Quran and the Sunnah, held in Moscow in 1993 by Dr. Marshal Johnson, Philadelphia, USA, and Dr. Keith Moore, Toronto, Canada, who became my true friends and loyal advisers on the scientific interpretation of the Koran in relation to modern discoveries science, so that I could more fully satisfy the legitimate exactingness of an educated Russian-speaking reader who is not accustomed to taking anything at his word.

“Both by its unusually deep content, and by its richest language means The Qur'an can certainly claim the position of one of the greatest literary masterpieces of mankind "- such is the assessment of the Qur'an by one of the best English translators of this book - Arthur J. Arberry in his preface to the Oxford edition of the Koran in English in 1969. And I think this is the assessment of one of the Britain's largest Arabists is neither subjective nor accidental. The Quran was that set of constitutional and moral codes that gave rise to, formed and gave an immense long life statehood without precedent in history. The state of the Caliphate, which arose in Arabia in the 7th century. as a result of the religious and reforming activity of Muhammad, not only surpassed in size all the great empires of the Huns, Goths and Turks that were before him, but it turned out to be durable public education with immeasurably great influence on world history, science and culture. In the Caliphate, which covered more than a quarter of the civilized world during its heyday, in the process of interaction different cultures a new highly developed civilization was formed, the language of which was Arabic, and the ideological basis was Islam, a monotheistic religion with a complete system of ethical and legal norms and religious and political institutions. This Arab-Muslim culture determined the paths of development of peoples practicing Islam for many centuries to come.

Thus, the emergence of Islam and the statehood it created, the appeal of a number of highly significant political regions to the golden age of early Islam, as an ideal of social order, causes an ever-growing interest of scientists in the study of this most important component of the history of all mankind, without which it is impossible to understand its patterns. In this regard, one should take into account the specifics of the emergence of Islam, since all documentary sources scientific research ascend primarily to the personality of one person, the founder of this creed, who put into practice the revelations sent down in the Holy Scripture - the Koran.

“For a century and a half, European science has come a long way from looking at Muhammad as a false teacher instigated by the devil, through attempts to discredit his teachings as secondary, eclectic in comparison with Judaism and Christianity, to recognizing Islam as a religion equal to Christianity and Judaism”

(Watt, 1970, pp. 183-184). Arthur Leonard:

“Islam has become that milestone in the pages of world history, the full significance of which our world can only comprehend, having risen to the proper height.”

Bertrand Russell (philosopher):

“The superiority of the East was not only military. Science, philosophy, poetry and all kinds of art flourished in the world of Muhammad, while Europe was plunged into barbarism. Europeans, with their inexcusable narrowness of views, call this period " dark age“, but only in Europe it was “dark”, in fact only in Christian Europe, since Spain, which was Mohammedan (Islamic. - V.P.), had a brilliant culture.

Robert Blifolt (historian):

“If not for the Arabs, modern European civilization would never have acquired the character that allowed it to overcome all phases of evolution; and although there is not a single sphere human activity, in which the decisive influence of Islamic culture would not be felt, nowhere is it expressed so clearly as in natural sciences ah and scientific spirit. This spirit was introduced into the European world by the Arabs.”

Stanwood Cobb (founder of the World Association for Progressive Enlightenment):

"Islam was actually the ancestor of the Renaissance in Europe."

And from this position, having opened the Qur'an, the reader should without prejudice understand and be imbued with the spirit of Scripture, which conquered the minds of entire nations, aroused in them the conviction of the truth of what was sent down and turned them into a powerful active force of history.

I would very much like to hope that the Russian translation of the Qur'an, presented below in verse form, can bring a somewhat greater emotional and stylistic proximity to the original than the traditional academic edition. My modest efforts cannot claim any significant share of the transmission of the Divine beauty of the verses of the Koran, the heavenly music of his versification, but these are at least attempts to at least to some extent immerse the Russian-speaking reader into the atmosphere of the verse of the Lord's Guidance. I am convinced that every intelligent and serious reader will unexpectedly discover an inner satisfaction and a kind of enlightenment from contact with the Word of the Lord, which will not leave him indifferent and whose deep meaning, unusually solemn verse will long excite his imagination.

OPENING

Al Fatiha

In the name of Allah, the All-Merciful, the Merciful!

All-merciful and merciful (He is One),

Day of Judgment One He is the ruler.

And only to You for help we cry:

"Guide us to a straight path,

the path of those

Who is endowed with Your mercy,

And not the path of those on whom your wrath is,

And do not follow the paths of the lost."

Valeria Porokhova is the first woman in the world who surprised the Muslim world, who considers Valeria-iman the Chosen One of God, an angel on earth, who managed to do what rarely any of the translators managed to do - to convey the very spirit of the Koran, which is most valuable in Koranism.

Valeria Mikhailovna, that you, who was born in Orthodox family, attracted to Islam?

Koran. First of all, the Quran. I read the Quran in English for the first time and was delighted with it. It's incredible! Just as Leo Tolstoy said: "I ask you to consider me an orthodox Mohammedan," so I can say: "I ask you to consider me an orthodox Mohammedan." Did you know that, being excommunicated, great writer was buried in a Muslim way. Leo Tolstoy is not just a man, he is the conscience of a Russian person.

When you study the Quran, you will be overwhelmed by its incredible depth. Sometime after a four-hour lecture in Russian Academy sciences in the hall, a 70-year-old respected academician stood up and said: "If this is the Koran, then I am a Muslim."

The Koran is eternal, and the fact that in the seventh century there could not be such knowledge is unambiguous. And if it was, then it is the Lord's. This is important to understand.

I realized that I had been a Muslim all my life. I didn't know this until I read the Quran. I tell you frankly, if a person reads the Koran, then, turning over the last page, he will say "Praise be to Allah Almighty." The only thing is that he should not rush when reading. My return to Islam took place in Syria when I read the Qur'an with understanding, that is, with tafsir (commentaries). After all, even the most educated Arabs read the Koran only with tafsir.

What prompted you to the idea of translating the Quran into Russian? And why is it called translation of meanings?

- When I started my research, I discovered that there are 106 translations of the Qur'an in English language, a little less than 100 - in French and German. And in Russian there are only 7 (!) Translations. And this is with the 22 million Muslim diaspora in Russia and the 60 million Russian-speaking Muslim community in the CIS countries! I wanted to translate the Quran into Russian so that people can read this scripture. The existing translations were made by non-Muslims and carried shades of the Christian tradition. Even the very best.

But there can be no absolute translation. This is one of the amazing facts of human history. The Koran is the only Holy Scripture that has come down to us after fourteen centuries without change. None of the many translators of the Eternal Book has ever claimed the accuracy of the text. In principle, any translation, by definition, cannot be accurate. After all, the Quran is written in Old Arabic, which differs significantly from modern Arabic, which sometimes leads to an involuntary distortion of the meaning of words, text.

And one more of the important factors: the scribes of the Koran simply made tracing papers without changing a single sign of the Old Arabic script, because initially theologians knew that the translator of the Koran must be a specialist in dozens of sciences. Even, in my opinion, a special opinion in society has become entrenched that the translation of the Koran is beyond the power of any of the people. This is probably why the most famous scientists did not dare to prove the identity of the original and their translation. The famous translator of the Qur'an into English, the Arabic scholar Marmaduke Tehtal, called his translation "almost literal"; I. Krachkovsky completely forbade the publication of his work called "Koran". That's why I called my work "translation of meanings".

What I have done is only a modest effort that cannot claim any significant share in the transmission of the divine beauty of the verses of the Koran, the heavenly music of his versification. When I translated the Qur'an, my skin contracted from reverent awe before the Great Book.

Valeria-iman, what is the difference between Islam in Russia and the CIS countries from Arabic Islam? And how did you react Orthodox Church to the fact that a Russian man, Orthodox by birth, translated the Koran?

- Do you know what the word "iman" means? Believer. Today we can state that, unfortunately, the followers of Islam in Russia and the CIS are ignorant. This is the biggest problem. We associate Islam with those concepts that were imposed by school and college education - educational system, which attributed to Islam all the flaws that were encountered in the world. However, all this knowledge was never based on a scientific factor, it was tendentiously directed.

Just as the church was declared the opiate of the people, Islam was declared the aggressor in war. This is the main difference. But you know what shocked me the most? When we were given freedom of religious expression, such a massive, exclusively emotional return to the religion of our fathers and grandfathers began! I have very close ties with young people whose parents are ethnic Muslims. I say "ethnic" because they were not allowed to practice their faith - it's not their fault. But I watch their children rush to Islam. I traveled all over the Volga region: I was in Volgograd, Saratov, Kazan, Ulyanovsk - everywhere young people strive for Islam, just like a thirsty one strives for water. By the way, I observed the same trend in Turkey, where all the mosques are overcrowded with people from 18 to 40 years old.

Now there is a very powerful intellectual, namely the intellectual expansion of Islam. In no case is it military, not power, and not even propaganda and missionary. People come to Islam having studied and understood what it is, and the desire to study religious studies all over the world is now very strong. Everyone is tired of this endless immorality, of this crazy money making, tired of the entertainment side of our lives. People want morality, purity - and this is Islam.

If we look at the Parliament of England, we will see how ethnic Englishmen - members of Parliament, by the way, hereditary lords, accept Islam. This is a very big indicator. In no case do I urge people to convert to Islam, I urge people to find out what it is, to understand that there is something that generalizes everything and everything - the Koranic scripture, which treats believers of other religions - Jews and Christians, with the deepest respect, calling them with respect "ahlul kitab" ("People of the Book"). Therefore, for all of us, it is very important to show the highest attention to all religions, especially to Christianity and Islam. After all, we do not have alien Muslims and alien Christians. We have ethnic, our own Christians and Muslims. We have other religions that have come.

The Russian tsars and emperors had enough wisdom, political maturity, and social justice to understand that Russia is the land of two primordial religions. Moreover, to be frank, Islam appeared in Russia 150 years before Christianity. In addition, he came on "his own legs" along the waterways through the Caspian and the Caucasus, climbed along the Volga, while Christianity was decreed in our country, and overnight Russia became Christian simply by the decree of Vladimir the Red Sun, who drove everyone into the Dnieper and said, "From now on, we're Christians." Moreover, people thought that this was a food item and asked: "What do they eat it with?" It was an interesting historical precedent. But, nevertheless, both religions are ethnically, genetically, nationally ours.

What is Islam for a person?

First of all, it is a way of life. And this is what distinguishes it from other religions. You wake up in the morning as a Muslim, you live through the day as a Muslim, and you go to bed as a Muslim. Moreover, the Prophet Muhammad (peace be upon him) said a wonderful thing that we should be guided by: "Every morning a person puts his soul as a hostage, and in the evening he receives it burdened with sins, or lightened and adorned with good deeds."

What do I not like about the structures, so to speak, based on faith? There you know a priori that you will come to the temple of the Lord on Sunday, confess, take communion and leave there "sinless". And all week you live for self-interest, somewhere at the level of the subcortex, realizing that on Sunday you will come and be cleansed of sins. It seems to me that this is a very discouraging element, allowing the commission of sin.

In Islam, one cannot come to the mosque on Friday to confess, take communion and come out sinless. In Islam, you will be responsible for your every sin. Moreover, Islam insists not only on performing taubah (repentance), it also insists that evil be covered with good in favor of the victim. No mortal person on earth can forgive your sin. This is a very important point.

Today, terms such as "Islamic fundamentalism", "Islamic radicalism" have firmly entered the lexicon of the layman. Islam is primarily associated with terrorism, and all teachers who call for a return to Islam are accused of pandering to extremists. In your opinion, why is this happening?

- You know, I liked it when one of Vladimir Pozner's programs, if I'm not mistaken, started talking about fundamentalism. And there Vladimir Lukin, whom it is very difficult to reproach for tendentiousness towards Islam - he is a non-Muslim - said a wonderful thing that fundamentalism is a return to the foundation of the foundations. Therefore, in this sense, fundamentalism is wonderful! And not only in Islam. It would be nice for Christianity to return to the foundation of the foundations, that is, to what Jesus commanded, because this is the greatest messenger of the Lord, and in the Qur'an the Almighty says about him: "This is my word, and I strengthened it with the spirit from Myself."

We have very wrongly awarded the word "fundamentalism" negative sign because a return to the origins of morality is always positive.

It is no secret that many terrorists hide behind the banner of Islam to achieve their political ideas, the theme of jihad is being popularized, and the number of martyrs is increasing. What does the Quran say about these phenomena?

- First, let's immediately emphasize that there is no such thing as "Islamic terrorism". The criminals have no nationality or religion. And according to the Koran, such people are criminals. And their only retribution is death. Any killer must be killed. As soon as we conduct an examination and come to a common denominator, and it is present in all scriptures: and do not kill your soul, do not wish for another what you do not wish for yourself, do not steal, and so on. These are commandments and prohibitions of a fundamental kind. Therefore, people who commit crimes should immediately be deprived of the confessional factor. We have no right to say that this terrorist was a Muslim, or a Jew, or a Christian. He ceases to be such, for he is a criminal, he is outside of religion. It must be judged by civil code. And then the term "Islamic threat"... It is absurd in itself. The word "Islam" means "peace". What we have is a "peaceful threat".

If possible, Valeria-iman, continue the answer. How to deal with terrorists and martyrs? They also talk about Islam.

- Both the Sunnah and the Koran write that outside of your borders you have no right to kill anyone. They haven't attacked you yet... There is a very beautiful hadith of the Prophet, which reads as follows: if two Muslims cross their swords, then both the killed and the killer go to hell. When the Prophet was asked: “Well, the one who kills goes to hell, and the one who is killed - why?” “And he also had the intention to kill,” the Prophet replied.

The Quran does not tolerate misinterpretation. For the death of an innocent, you burn in hell, only this way, and no other way. And it makes no difference what religion this person is. The faithful are not only Muslims. The people of the Christian and Jewish denominations in the Qur'an are treated as highly revered, these are the people of the Book. People who have been chosen by the Lord God. Therefore, like the Old Testament toric scripture, and the New Testament Gospel scripture, and the Koranic scripture, and, of course, the Vedic scriptures, and the Zoroastrian Avesta, all, of course, were sent by one hand. That is, authorship, excuse me, maybe this is a somewhat vulgar term, all writings belong to the same Creator. Therefore, we do not make a distinction between Christians, Jews, Muslims... We make a distinction between pagans, atheists and believers. Therefore, if you kill a Christian or a Jew, you are killing a person who believes in God. You cannot kill him as long as he does not wage war against you.

The Koran says very clearly: "And do not kill the soul that was consecrated by your Lord. Fight for the Lord's cause only with those who fight with you, and if the enemy stopped the war, then lay down your weapons." Therefore, those conflicts that are now being resolved by military actions cannot be called religious or confessional. They are all geopolitical.

There is an opinion that a woman in Islam has almost no rights. She can be taken into a harem, she is forced to wear a hijab, and in a divorce she can only take the jewelry that is on her.

- This opinion is just a common stereotype generated by sheer ignorance. Nowhere does a woman have more rights than in Islam. A woman should be, first of all, very elegantly and beautifully dressed. When a woman dresses in black clothes, then know that this color has nothing to do with the Koran, the only scripture of the Lord in the world, where the reader's attention is drawn to color, to the color scheme; where Allah Almighty says: "I gave you a full range of colors that you should use. And one more thing: Who imposed a covenant on those wonderful gifts that I gave you to serve?"

Asceticism is completely absent in the Koran. A person should live comfortably and beautifully. And the Quran does not require women to wear a veil. No veil, no black clothes. It is illiterate to say that the black color of the veil or abaya is the dictate of Islam. And if in the Qur'an some make a reference to what is written there: "O messenger, tell your wives to tie the blanket around themselves more tightly in order to be recognized," this was due to the time period, because in the area where he lived Prophet, passionate people lived and could make an obscene proposal to his wives. To prevent this from happening, such a command was given. And the fact that now they wear a veil is a tradition, a preference: geographical, mental. This preference is the one that puts, let's say, the husband in particular, or the state as a whole. It is no longer Qur'anic.

As for polygamy, the Qur'an speaks of this as well. Polygamy is now very much gone in the Arab world. The Arabs are increasingly adhering to the fourth sura of the Koran: "If you feel that you will not do justice to them, marry only one." But there are exceptions. If a woman is incapacitated, cannot give an heir, and a man certainly has the right to an heir, he does not leave his wife, as is done in Europe, where a woman is often left without a livelihood during divorces, or at least she is discriminated; he continues his family life with a childless wife and takes a second one. Moreover, the husband respectfully and fairly treats both equally. It is very important. If you bought 100 grams of gold for one wife, you must buy 100 grams of gold and the second. And not a gram less, otherwise justice will be violated.

The percentage of such marriages in the countries of the East is extremely low. And in countries where women are more emancipated, such as Syria, Lebanon, Jordan, Iraq, with rare exceptions, polygamy is practically absent.

About divorce. The marriage gift that the groom gives remains with the bride for life. Moreover, it is always declared by law in which case she loses it: if she cheated, or, say, was the initiator of an unfair divorce, and so on. If a wife observes her marital duties, is chaste, observes in purity what she is commanded to observe, her husband can never take anything from her. Everything remains for her: a roof over her head, and jewelry, and gifts, and he leaves without anything.

Another interesting point. If a woman from an Arab family came to work, then her entire salary goes into her pocket, bypassing family budget. That is, a Muslim woman is much more full-fledged than a Christian woman. Here you come to the store, there is a woman, she is all in gold. You are stunned by the amount of gold! The highest reverence for the wife in the house, you have no idea how the husband trembles before her! I speak about this quite frankly. I lived in Syria for 9 years, lived in the Emirates, in other Arab countries and saw it all. It's not like ours, when a woman drags bags of 10 kilograms of cargo in each. An Arab woman, if she wears anything, is only a reticule. She only indicates with her finger how many kilograms of what to buy!

About the hijab. Long before the Koran, Christians covered their heads, and in Russia there was such a beautiful verb "goofed up" - got into a mess. Goofed off - that means she opened her head. It is very interesting that all Russian empresses wore headdresses. We know Russian classical painting, where all Russian Christian girls wear kokoshniks, with their heads tightly closed. In Islam, this is called the hijab.

Any religion dictates a head covering. As for the Qur'an, it is said there as follows: "Throw a shawl over your head and chest in order to close the incision of the chest." Specifically, how the hijab should look like, or how the veil should look - nothing is said about this. But that you need to cover your head is a must. This is the fundamental dictate that comes from Christianity, and before Christianity - from Judaism. All Jews who believe in God cover their heads, all Christians who believe in God cover their heads, and all Muslims who believe in God cover their heads.

Here it is necessary to divide people not into religious structures, but into believers and non-believers. What is happening in Europe is to beat a mosquito with a cannon. Who can forbid a woman to wear the headdress she wants? This is her fashion. Jacques Chirac forbids going out in hijabs. What does it matter to him what this woman wears? I can't understand when a woman is forbidden to wear what she wants. If she wears a mini-skirt, it is considered in the order of things, although this is pornography. But the hijab, it turns out, is not normal. All our troubles are from ignorance.

What do you think is the root of the problem of a misunderstanding of Islam? And how to solve this issue? What is the most conducive factor for a return to Islam today, and what is the biggest obstacle to this?

“Education will help the most. The Russian, and indeed any other person, has been and remains extremely sensitive to religious truth. This was written by Vladimir Solovyov long before the revolution. They are pure, refined, subtle. I'm talking about all the peoples formed on the same culture - Russians, Tatars, Chuvashs, Kalmyks and others.

There are many structures built on faith in God - the structure of the church, the structure of the synagogue, etc., and they remain only structures, but this is not faith itself. Therefore, we must carry the knowledge of faith. "Call to God with the wisdom and beauty of broadcasting, and if they do not understand you, tell the world and leave," says the Koran. Here it is - the Koranic structure of the sermon. And it is not at all necessary to call for Islam by violence.

Porokhova Valeria Mikhailovna- Translator of the Koran into Russian, well-known public figure, educator. Born in 1949. Belongs to a famous Russian noble family.

In 1975, Valeria marries a Syrian citizen, Mohammed Saeed Al-Roshd, a graduate of the Sharia Faculty of Damascus University, who at that time was a student and then a graduate student at the Moscow Institute of Strategic Studies. In 1985, he moved from Moscow to Damascus, where he converted to Islam and began translating the Holy Book of the Koran, as the creed of Islam.

In 1991, the translation of the meanings of the Koran was completed and transferred to the Al-Azhar Al-Sharif Islamic Research Academy (Egypt, Cairo). Her translation was recognized by the ulema and muftis of Islam as the best. This most authoritative scientific center, after several years of painstaking study, canonized the Russian translation for the first time. Cairo University awarded Valeria Porokhova the title of honorary academician, qualifying her translation of the meanings of the Koran into Russian as exemplary. Mufti of Syria Ahmed Keftaru declared her his daughter.

Since 1991, Porokhova has been the head of the Council of the Al-Furqan Islamic Educational Center. In 1997, the General Department of the Academy decides to approve the transfer. In the same year, she defended her doctoral dissertation on the translation of the Koran.

Created in 2000 religious organization Russian Muslims "Straight Way", chaired by Ph.D. Ali Vyacheslav Polosin, and co-chaired by Academician, Iman Valery Porokhova. She is a full member of the Academy of Humanities, a member of the board of the Eurasian International Academy of Culture, her translation of the Koran is nominated for the "Book of the Year 1998" award, a full member of the International Academy of Informatization at the UN, a full member of the Russian Academy of Natural Sciences, (section of geopolitics and security).

Valeria Porokhova was awarded the medal "For Spiritual Unity" by the Spiritual Administration of Muslims of the Central European Region of Russia, the RANS - the Honorary Badge of the Academy "For Merits in the Development of Science", the International Interacademic Union at the UN - the highest award - the Order of the Vernadsky Star, first degree. Awarded in Tehran with the highest award of the Islamic world "Keeper of the Holy Quran".

Translation of meanings

V. Porokhova

Introduction

In the name of Allah, the All-Merciful, the Merciful!

Russian philosophy and theology have always treated all monotheistic religions with deep understanding, believing that faith in the One God and His righteous judgment is the same in all Revelations. To reveal the Truth to some and hide it from others would be contrary to the truth and mercy of God. This unity of God logically requires the unity of mankind connected with God, that is, the unity of true religion as a faith for all peoples. And undoubtedly, each of the great religious cultures is not a mechanical accumulation of heterogeneous elements, but has grown on historical soil from a living grain thrown there by the great genius of the Creator, with whose name “everything that is on earth and in heaven” has acquired existence and inner meaning. This living grain was the prophetic mission of the messengers of the Lord.

Among the Jews, such a messenger was Moses, who handed over to his people the holy Law - the Torah; Christianity was formed with the advent of Jesus Christ, who brought the Gospel; and finally, Islam took shape with the advent of the messenger of Muhammad and the holy book - the Koran. The name "rasulu-llah", which is usually given to Muhammad both by himself and his followers, means "messenger of God", "a person who received a mission from God." “If we see in world history a matter of chance, the result of an external mechanical coupling of small factors, then, of course, Muhammad did not have any mission, but only because from this point of view, no one can have any mission at all. If, however, we recognize in history an internal meaning and expediency, then, without a doubt, such a huge world cause as the creation of Islam and the foundation of Muslim culture must have providential significance, and the mission of Muhammad cannot be taken away from him; and the way in which he received it is in perfect agreement with psychological experience and historical analogies” (Moses and Christ).

Such is the position on this issue of one of the greatest philosophers, Professor of St. Petersburg University Vladimir Sergeevich Solovyov (1896). And then we read from V. Solovyov:

The invincible stubbornness of Muhammad's opponents in rejecting the truth proclaimed by him at the command of God - stubbornness, poorly covered by obviously unscrupulous arguments, naturally led Muhammad to the idea that these opponents of his, as well as their predecessors, who rejected the previous prophets, did not do it according to ignorance, but out of evil will ... And when people irresistibly persist in unbelief, this means that they are condemned to death by the omniscient God, who, knowing that in the depths of their souls they irrevocably preferred evil to good, no longer cares about their salvation, but, on the contrary, for His providential purposes, He hardens their hearts still more,” i.e., this idea of predestination is based not on the arbitrariness of God, but on His omniscience and omnipotence, which are pointed out many times and with special emphasis in the Koran. Freedom of preference is not only not abolished, but, on the contrary, it is imputed to a person, introduced into the framework of his purely internal, moral attitude towards God: to be good or evil, to accept or reject the law of God offered to him, to remain faithful to this law or depart from it, in a word , to be in your heart with God or without Him - it depends on the person himself. Thus, the Koran, as it were, returns all religions to their common source - the religion of Abraham - and makes its adoption morally obligatory for the conscientious followers of Moses, Christ and Muhammad. The concept of the One, true God and the need for pure service to Him existed even before Muhammad among those Arabs who did not accept either Judaism or Christianity and were called “separated”, or, in Arabic, “hanifs”, which later began to denote followers of the ancient faith Abraham - in this sense, Muhammad calls himself a Hanif. Muhammad emphatically rejects any claim to be the founder or first herald of Islam. "Islam," he says, "is the religion of Noah (Nuh), Abraham (Ibrahim), Moses (Musa), and Jesus (Isa)." (See p. 42, v. 13, and further on the Qur'an, see p. 3, v. 84.) This unity and antiquity of Islam lead Muhammad to condemn all religious exclusivity and demand equal recognition of all historically distinct manifestations of the true religion (cf. 4, pp. 150; pp. 3, pp. 64-68; pp. 2, pp. 135-136). “Mohammed nowhere exposes the teachings of the Koran as the highest stage of religious development - the superiority of this teaching, recognized by him, as well as the faith of Abraham, with which it is certainly identical, does not consist in a greater fullness or higher development of religious truth, but only in the fact that here this truth remains in its original purity: "Our faith is pure." All the prophets received pure faith from heaven (“We make no difference between them,” says Allah), but then it was distorted partly through the fault of people (scribes, Pharisees, high priests), partly from the action of an evil spirit, ”continues Vl. Solovyov in his deep analysis of the doctrine of Islam.

It is traditionally generally accepted that the structure of his verses (verses) and their semantic significance are so perfect, peculiar and many-sided that it is not subject to word-for-word translation and only the semantic interpretation of this Scripture is possible. Therefore, an English academic publication published it under the title " The Qur'an Interpreted " ("Interpretation of the Quran") and insists on the legitimacy of such a heading, and I, as the author of the following translation into Russian, keeping the same position, choose for myself the heading " Koran. Translation of meanings ".

From Wikipedia, the free encyclopedia

Cor a n (arab.

Qur "an) is a religious book sacred to adherents of all Islamic denominations. It serves as the basis of Muslim legislation, both religious and civil.

Etymology

According to traditional Muslim beliefs, the word "Quran" is an ordinary Arabic verbal noun from the verb "kara'" - "he read". According to modern researchers, the word "Koran" comes from the Syrian "Keryan", which means "reading, lesson of Scripture." Muslims believe that the Qur'an was transmitted to Muhammad in parts in Mecca and Medina between 610 and 632. New Era through Archangel Jabrail

Compilation of the Qur'an

The Koran, as a single book, was compiled after the death of Muhammad, before that it existed in the form of scattered written lists and in the memory of the companions.

After the death of Muhammad, when 70 readers of the Koran, who knew the entire Koran by heart, died in one of the battles, there was a threat of losing the Koran. By decision of the first Caliph Abu Bakr, all records were collected, all the verses of the Koran, but in the form of separate records. Sources from this period say that twelve years after the death of Muhammad, when Uthman became caliph, various records of the Qur'an were in use, made by famous companions of the prophet, in particular Abdallah ibn Masud and Ubayya ibn Kaab. Seven years after Uthman became caliph, he ordered the Qur'an to be systematized, relying primarily on the writings of Zayd, Muhammad's companion. The seven ways of reading the canonical text of the Qur'an were established by Abu Bakr.

The Quran consists of 114 suras - chapters, arranged mainly in order from largest to smallest. In turn, each sura is divided into separate statements - verses.

All suras of the Qur'an, except for the ninth, begin with the words: "In the name of Allah, the Gracious, the Merciful ..." (in Arabic: "Bismi-Llahi-R-rahmani-R-rahim ...").

The seventh sura of the oldest manuscript of the Koran (middle of the 7th century).

There are 77,934 words in the Quran. The longest sura, 2nd, has 286 verses, the shortest - 103, 108, and 110th - 3 verses. Ayahs from 1 to 68 words. The longest verse is 282 verses, 2 suras. Ayat about debt. The most important verse is 255 verses, 2 suras, called Ayatul-Kursi (Ayat of the Throne).

The Quran retells the stories of many characters and events from Christian and Jewish religious books (Bible, Torah), although the details often differ. Such well-known biblical figures as Adam, Noah, Abraham, Moses, Jesus are mentioned in the Koran as the Prophets of Islam (Monotheism).

In the Islamic tradition, these revelations are perceived as the speech of Allah himself, who chose Muhammad for the prophetic mission. Collected together, summarized in one list, during the reign of Caliph Osman (644-656), these revelations made up the canonical text of the Koran, which has survived unchanged to this day. The first complete such list dates back to 651. Many attempts, over a period of one and a half thousand years, to make at least some changes in the sacred text of the Koran, for discrepancies and subsequent criticism of the followers of Islam, have failed.

For more than one and a half billion Muslims, the Quran is a holy book.

The outstanding artistic merits of the Qur'an are undoubtedly recognized by all connoisseurs of Arabic literature. However, many of them are lost in literal translation.

In addition to the Quran, Muslims recognize other holy books, but they believe that the rest of the Scriptures have lost their role after the beginning of the revelation of the Quran, which is the last of the Scriptures and will be the last Scripture until the Day of Judgment.

Obligations of a Muslim to the Qur'an

According to Sharia, a Muslim has the following obligations to the Qur'an:

To believe that the Noble Quran is the Word of Allah Almighty and learn to read it in accordance with the rules of pronunciation (tajwid).

Take the Qur'an in your hands only in a state of ablution and before reading say: A'uzu bi-l-Lahi min ash-shaytani-r-rajim! (I resort to the protection of Allah from evil coming from Satan driven by stones) -Rahmani r-Rahim! (In the name of Allah, the Most Gracious, the Most Merciful. (Who will have mercy only on those who believe)) When reading the Koran, one should, if possible, turn towards the Kaaba and show utmost respect both when reading and when listening to his texts.

Keep the Qur'an in high (shelves) and clean places. The Qur'an must not be kept on low shelves and must not be placed on the floor.

Strictly follow (as far as you can) all the Precepts specified in the Koran. Build your entire life in accordance with the moral principles of the Holy Quran.

A. MEKKAN SURAS

Suras of the 1st period (poetic)

96, 74, 111, 106, 108, 104, 107, 102, 105, 92, 90, 94,

93, 97, 86, 91, 80, 68, 87, 95, 103, 85, 73, 101, 99,

82, 81, 53, 84, 100, 79, 77, 78, 88, 89, 75, 83, 69,

51, 52, 56, 70, 55, 112, 109, 113, 114, 1.

Surahs of the 2nd period (Rahman)

54, 37, 71, 76, 44, 50, 20, 26, 15, 19, 38, 36, 43,

72, 67, 23, 21, 25, 17, 27, 18.

Surah 3 periods (prophetic)

32, 41, 45, 16, 30, 11, 14, 12, 40, 28, 39, 29, 31,

42, 10, 34, 35, 7, 46, 6, 13.

B. MEDINA SURAS

2, 98, 64, 62, 8, 47, 3, 61, 57, 4, 65, 59, 33, 63, 24,

58, 22, 48, 66, 60, 110, 49, 9, 5.

Hadith Qudsi

"Be content with little - and you will not need; get rid of envy - and you will be calm; move away from the forbidden - and your faith will become sincere. Whoever speaks little has a perfect mind, who is content with little, he relies on Allah Almighty. You work for this world as if you will not die tomorrow, and you gather wealth as if you will live forever.

"Do not be the one who allows omissions in repentance, who desires Eternal life in Paradise, but does not do good deeds. If he is given, he is not content with it, and when he is deprived [of something], he is impatient. He commands good, when he himself does not fulfill it, he forbids the bad, when he himself does not beware of it. good people while he himself is not one of them, hates hypocrites when he himself is one of them. He says what he does not do himself, and does what is not ordered to him, he demands to fulfill [the promise], but he himself does not fulfill it.

Al Fatiha

1. In the name of Allah, the All-Merciful and Merciful!

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

3. All-Merciful and Merciful He alone,

4. Day of Judgment alone He is the Lord.

5. We kneel before You only

And only to You for help we cry:

7. What have you chosen for those

Who is endowed with Your mercy,

But not for those on whom Your anger

And who wanders in unbelief.

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Al Bakara

In the name of Allah, the All-Merciful and Merciful!

1. Aleph-Lam - Mim.

2. This book is undoubtedly an instruction for those

Who fears the wrath of God

3. And assured of the invisible,

Prayer by the hour

And (generously) distributes (from the share,)

which We have given him.

4. Who (in revelation) assured you that what was sent to you

And in what has been sent down to others before you,

And who (with the whole soul) assured another life.

5. They walk in the straight path of God,

And only they will triumph.

6. But for the unbelievers it is all the same,

Did you admonish them or not -

(In Allah) they will not believe.

7. God sealed their hearts and ears

And covered their eyes with a veil, -

Their retribution will be severe!

8. But there are such people among people,

Who says: "We believe in the Lord and the Day of Judgment!"

But (in the depths of their souls) they do not believe.

9. They try to lie

And the Lord and those who believe.

But they lie to themselves

And they don't understand it.

10. Their hearts are seized with sickness,

And God will only make this disease worse.

For this lie

Their retribution will be painful.

11. When they are told:

"You do not sow wickedness on earth,"

They reply: “On the contrary!

We only sow good things here.”

12. Alas! They are all those who sow wickedness,

But they don't understand it themselves.

13. When they are told:

"Trust in God

How others have done it,

They answer:

"Are we going to believe

As all ignoramuses and fools believe.

But no! Indeed, they are fools!

Even if they don't want to understand it.

14. When they meet those who believe,

“We believe,” they say.

But being alone with your shaitans

They say: “We are with you with all our heart,

And there we just laughed.”

15. But the Lord will turn mockery against them

And he will lead them into such iniquity,

In which they wander blindly.

16. And these are those who are in error

Bought at the price of truth.

But how unprofitable this bargain!

They lost (on it) the right way.

17. They are like a man who kindled a fire,

When his light illuminated everything around,

Allah took away their fire,

And left them in complete darkness,

Making it impossible for them to see.

18. (And now) deaf, dumb and blind -

They will not return to God.

19. Il (here is another comparison)

Like a rain cloud in the sky

It is dark, and thunder, and lightning sparkles

They stick their fingers in their ears,

Fearing death from a lightning strike, -

But God embraces all unbelievers.

20. Their lightning almost blinds,

But whenever she shines for them,

They go forward with her;

When darkness falls on them

They freeze motionless.

But be it the command of Allah,

He would take away both their hearing and sight,

After all, Allah is Almighty over everything!

21. O people! Worship your Lord,

Who created you and those who came before you,

So that you may obtain righteousness.

22. Who laid a carpet for you on the ground,

Raised heaven as a cover,

And from heaven he poured out (abundantly) water,

To bring forth fruit for your food,

Therefore, when (the truth) is already known to you,

You are His equal

Do not invent other deities.

23. And if you are in doubt about

What We sent down to Our servant,

Make at least one such chapter

And call (anyone you want)

As witnesses to yourself, besides God,

If you are (in your words) truthful.

24. But if you don't,

And you really can't do that.

Fear Fire, for which kindling

Stones and people will be

What is prepared for the unbelievers.

25. And proclaim the good news

To all who have assured and do good,

Gardens are waiting for them, washing with rivers,

And whenever they are given fruit from there,

They will exclaim:

"This is what we were fed before"

Although this similarity is only in appearance.

For them there are pure spouses,

And stay there forever.

26. God does not hesitate to give in a parable -

Whether it be the most insignificant mosquito

Or the noblest of His creations.

But those who believe, they know -

This is (truth) from their Lord.

And those who reject the faith say:

“What does the Lord mean by this parable?”

He misleads many

And directs many in a righteous way,

Leading (out of the way) only the wicked,

27. Who violates

An agreement with God

Separates what He has commanded to be one,

And sows trouble on the earth,

They are all those who have been deceived.

28. How do you not believe in Allah?

You (originally) were deprived of life.

Then He gave it to you.

In time He will tell you to die

To bring you back to life again

And then you will return to Him again.

29. He is the one who created for your needs

Everything on this earth.

Then He proceeded to (create) the heavens,

And in them he built seven heavenly vaults.

Allah, verily, is Knower of all things!

30. And behold, your Lord said to the angels:

"I will appoint my viceroy on earth."

They answered: “Will you put there the one who

Who will sow wickedness there and shed blood on it?

We give you praise

And we praise Your Holiness."

He told them: "I know that

What you don't know."

31. And He taught Adam

The names of everything that exists,

Then He presented everything before the angels

And he said: "Now you tell Me all this,

If you are truthful (in your words)."

32. And they said: “Praise be to Thee (Lord)!

We only know what You taught us

Indeed, you alone

Filled with wisdom and knowledge!”

33. He said: “O Adam!

Tell them all the names (of things)."

And that's when he told them this,

God said, "Didn't I tell you

That I know the secrets of heaven and earth.

I know what you buried (in hearts)

Or (speak) openly."

34. And so We said to the angels:

"Bow low to Adam"

And they bowed to him,

Except the arrogant Iblis,

Who, proudly, refused

And he became one of the wicked.

35. Then We said: “O Adam!

Live with your wife in the Garden of Eden,

And wherever you are,

Eat abundant fruits for your delight,

But do not approach this tree,

Otherwise, you will fall into evil and lawlessness.”

36. But Satan led them into sin

And brought (out of bliss),

in which they were there.

And We said: “Throw down both you and your (children)

And be at enmity with one another;

From now on, you will stay on earth,

What will give you a living

Until the time appointed by Me.

37. Then Adam learned from his God and received

Words (about his repentance).

And God again turned His mercy to him,

(Accepting) remorse for what has been done.

After all, our Lord is helping and merciful!

38. We said: “Throw down from here together!

And if guidance comes to you from Me,

Those who follow him will have no fear,

And their sadness will not aggravate.

39. But to those who (the truth) reject,

Considering our signs to be false,

To be inhabitants of Hell

And stay there forever."

40. Sons of Israel! Do you remember that grace

which I have given you,

And keep your side of the Covenant,

Then I will keep mine.

Fear only Me.

41. And believe in what I have sent (now),

To confirm the truth of that (Scripture) that is with you;

Don't be the first to reject it

And for the smallest price

Do not trade with My signs,

And only before Me feel fear;

42. Don't clothe the truth with lies

And don't try to hide it

When you (the essence of) it has already comprehended;

43. Keep prayer strictly,

Do alms (for cleansing).

And bow your heads with those

who bowed before me.

44. Are you righteousness and virtue

Prescribe only to others

And you yourself forget about it,

Although the Scriptures (of the Lord) do you honor?

Don't you understand this?

45. You call for help for yourself

Patience, and perseverance, and prayer, -

This is a great burden,

But not for those who are meek in spirit and humble,

46. And firmly believes that he will meet his Lord

And return (forever) to Him.

47. Sons of Israel! Do you remember that grace

which I have given you,

And that I have exalted you above the rest of the people.

48. And fear the Day in which not a single soul

Will not bear the sins of another soul -

Intercession for her (the Lord) will not accept,

And compensation (in payment for sins) He will not take,

And not one (from sinful souls)

No help will be provided.

49. And remember:

We delivered you from the Pharaoh and his people,

Which excruciating suffering

So long subjected you -

They took the lives of your sons,

Leaving only women alive.

This was for you a great test from God.

50. And remember:

Saving you, We cut the sea,

And before your eyes

And Pharaoh and his people We drowned.

51. And remember:

We appointed Musa a period of forty nights.

You are in his absence

They took the calf for worship,

Doing this is a grave sin.

52. Then We forgave you,

And you could be grateful.

53. And remember:

We gave Musa both the Discrimination and the Book,

And you could follow the righteous path.

54. And remember how Musa said to his people:

"O my people!

You, having taken the calf for yourself (for reverence),

They harmed only themselves;

And therefore now (in due repentance)

You turn to your Creator,

(And for this sin) you yourself must kill each other,

It will be better for you in the eyes of the Creator.”

And he turned again to you (with forgiveness) -

After all, our Lord is converting and merciful!

55. And remember

As you said to Musa:

"Oh Musa! We won't believe you

Until we openly see the face of the Lord.”

But thunder and lightning struck you -

After all, you yourself were witnesses to this.

56. Then We after your death

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Koran in the translation of Valery Powder. Iman Valeria Porokhova: “The Quran does not tolerate misinterpretation

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