Name: Nursultan
Question text: Assalamu wa aleikum. I wanted to ask about fate. In many places it is said that if something is or is destined for you by Allah, then nothing can prevent it, or if it is destined for you by Allah, then it will never be yours. Or what should happen will surely happen, but what will never happen, that is, everything that we see and what happens is already predetermined and we have only one choice left on the path of Allah in faith and truth or on the path of ibilis to delusion and suffering ... I wanted to ask what is said about this in the Qur'an. Allah knows best! and maybe I'm dumbfounded by these thoughts, so please direct me to the right path ...

Name: Nilyufar
Question text: Assalyamu alaikum! I was told If a guy and a girl, agreeing with each other, pronounce the words in nikah, then nikah is formed between them. I would like to know if they can live together. Is this considered halal? If this does not happen, then if not. Can they go through the nikah ceremony without the consent of the girl's parents? Thanks for the answer.

Name: Barotali
Question text: I dreamed of an old man in a white robe with a white turban and a green cone-shaped skullcap with a dambra singing Surah Fatiha under the dambra. The old man was all beaming, he was so beautiful that he could not take his eyes off him and the pheasant would take off dancing to his singing. The old man also had a ring on his right middle finger with the seal of Muhammad.

Name: Nastya
Question text: what to do to her husband if his mistress is sick with cancer and he cannot leave her in such a situation he does not know what to do it will not be a sin to leave her he says that he is not engaged with her

Name: Babay
Question text: Dear brothers and sisters, I read on one site that after Surah Al-Fatih in the first and second rak'ah it is preferable to read at least three verses. I have a question, should these three verses be from one sura or can they be from different ones? For example, if I read the 35th ayah from Surah Al Ahsab, then the rest of the ayahs must necessarily be from the same surah or can they be from others?

Name: Diamond
Question text: Assalamu alaykum..I beg you to answer my question..I earn money on the Internet on one site..I perform different tasks .. (clicks on advertisements ..) you can still buy referrals there ... that is, workers .. and if a referral will complete one task each time .. what percentage of the money for the task goes to my account .. (percentage of the commission) so this is not haram? is it possible to earn in this way .. is it not rya?

Name: Anna
Question text: We have big problems in our family because of the husband's father, the husband is afraid of him (calling this fear-respect), and the father uses it. The husband doesn't care about the family's needs, dad said, he ran. The family is on the verge of divorce. In the Bible, for example, there is a phrase: "And a man will leave his father and mother, and cleave to his wife, and the two will be one flesh" is there anything similar in the Koran and what the Koran says about the relationship of a husband to his wife, which family is more priority ?

Name: rose flower
Question text: Assalam 1alaikum. My husband is sick. Narman is drunk. Plays gambling. But sometimes he gives it up for a while. He does namaz and reads the Koran. We have three children, we have been living in the place for 7 years. He also, when drunk, has nothing not to remember and told me almost 5 divorce, but when he is normal he does not want divorce. And I love him very much. And I feel sorry for him. Children love him very much. I do not know what to do. Every time he does not remember what he told me. He can be very angry. Then he regrets it, I continue to live with him, I am not going to part. Allah will forgive me or not, I also do not know. I will ask Allah for forgiveness every day with every prayer. I need your advice

Khairutdinov Ilgiz Nazipovich

Assalamu wa aleikum, brothers and sisters. In this article I will tell you how you can contribute to the development of this website dedicated to the Holy Quran.

Here is some of them:

1. Give advice on how to improve the site.Of course, I try to make the site as useful and convenient as possible, but I can't see everything or come up with it. If you have any ideas, comments, please email me - This email address is being protected from spambots. You need JavaScript enabled to view it. ... Maybe you have found an interesting book on the topic that can be posted on the site.
2. Click on social bookmarking buttons.If you clicked, for example, on the "I like" button from "VKontakte", thereby you help the project in promoting and attracting other Muslims, because this entry will appear on your wall, and they can see it there, and go to the site.
3. Help in handling books.Insha'Allah, with the help of the Almighty I will make it possible to read most of the books online. But, this takes a lot of time, and I alone will do it for a very long time. If someone knows how, or wants to learn how to process the pdf format (most books are in this format), then write to the mail (in paragraph 1. is). We need to convert them to DOC format. Then it is much easier to insert information into the site.
4. Financial aid. Much can be done without spending too much money (I made the site myself, I edit the books myself, etc.). But, for good promotion in search engines, you need finances. For example, to reach the TOP 10 for the query "The Koran in Russian". I will not refuse any help. You can help indirectly by ordering a website creation from me.

Like, I wrote everything that was on my mind. I hope you will not remain indifferent, because this is a very good deed. For example, if someone reads the Qur'an on the website, then Insha'Allah, all the savab that is written to him for this, will be recorded to us - who was the reason for this.

http: //site/administrator/index.php? option \u003d com_phocagallery

Holy Quran. Read in Russian online.

"The best of you is the one who studies the Qur'an and teaches it to others" "Hearts rust like iron in water. Reading the Qur'an can cleanse your heart." Sahih hadith from Abdullah ibn Umar.

To start reading the semantic translation of the Quran into Russian, click on the picture of the book

Just click on the image, and you will be taken to a page where you can immediately start reading the semantic translation of the Quran in Russian online. On the left is the suras navigation menu.

Any fundamental religious teaching is based on theses, principles and dogmas, which are, as a rule, set out in the main book of each particular religion. In Islam, such a book is the Holy Quran.

The Koran, more correctly, Qur'an is translated from Arabic as "edification", "reading". In fact, it is believed that this holy book contains the word of God, transmitted in revelations to the Prophet Muhammad (peace and blessings of Allaah be upon him!) And put into his mouth. Thus, the Sacred Kur'man is a manifestation of the absolute divine principle for Muslims in particular and for people in general.

The Holy Quran is originally written in arabic, traditional in Muslim worship. This suggests that a completely accurate translation of the Qur'anic suras is impossible, except for a line-by-line translation, which fails to capture the deep meaning. Nevertheless, the contents of the main book of Muslims have been translated into all existing languages \u200b\u200bof the world. Therefore, in our time there is no difficulty in reading the Koran in Russian.

Why should Muslims read the Quran?

The Qur'an is read during each prayer, and prayer is an obligatory type of worship. For example, if you take the first Surah of Al-Fatiha, every Muslim reads this Surah at least 17 times a day (this is if you take into account only obligatory prayers). This means that all Muslims should know the suras from the Koran, learn to read it in Arabic, and also read the Koran in Russian.

And if you add to this all the benefits of reading the Quran ...
I will cite the hadith of the Prophet Muhammad (peace and blessings of Allah be upon him!): “Whoever reads at least one letter from the Koran will write down one good deed, and for a good deed tenfold is rewarded, and I am not saying that 'Alif, Lam, Mim “is one letter, no,“ Alif ”is a letter,“ Lam ”is a letter and“ Mim ”is a letter” (quotes at-Tirmidhi under No. 2910; al-Albani in “Sahih at-Tirmidhi” said that the hadith is authentic ).

The question may arise "Will a person receive the same reward for reading the Koran from a computer as when reading the Koran in the form of a book?" There is no difference between reading the Quran from a printed one or e-book, or from the pages of sites on the Internet, or from the screen of a cell phone. Since the reading process consists in the movement of the lips while following the words of Allah Almighty, the Koran, in the form of a written text. And this happens when reading from electronic pages.

Is it possible to read the Quran in Russian?

Read the Quran, preferably knowing the meaning of the words. How can you understand the meaning of what you cannot even translate? Indeed, many do not know the Arabic language. Therefore, you need to read in the language in which you understand it, but at the same time, for example, reading the Koran in Russian does not replace reading in Arabic. Ideally, read the Qur'an in Arabic, and then read the translation into Russian or the translation of meanings (tafsir of the Qur'an).

As you already understood, dear brothers and sisters, this site is dedicated to this very Holy Book, the book sent down to our beloved Prophet (peace and blessings of Allah be upon him!) As the grace of the Almighty, a book that should be in our hearts, a book that we must respect, love and honor, and most importantly - which we must read! Read the Quran in Russian, Arabic, or another ... In this site you can read the Koran in Russian, listen and much more.

I ask you not to insult or swear, such comments will be deleted, and if ignorance is repeated, they will be blacklisted.

If you have any questions, please leave them.

Koran - The Word (Speech) of Allah, his superiority over the words (speech) of creations is like the superiority of Allah over His creations, and the reading of the Quran is one of best activities for a person.
There are many virtues in studying the Quran and teaching it to others:
Reward for reading the Qur'an: The Prophet ﷺ said: "Whoever reads one letter from the Book of Allah will be recorded to do one good deed, and the reward for doing good deeds increases tenfold" (At-Tirmidhi).

Another hadith says: Once the Messenger of Allah ﷺ asked his companions: - “Who wants to go to Butkhoy or Alik (settlements located near Medina. - Ed. Auth.) And, without quarreling with anyone, without sinning, return from two big camels? " The Companions answered: "Oh, Messenger, we all want this!" Then the Prophet said: “Why then don't you go to the mosque and learn two ayahs from the Book of Allah there, or don't you worship it? This is better for Him than a camel. If you read three verses, then they are better than three camels, four - four, no matter how much you read the verses - they are all better than camels "(Abu Dawood, Muslim).

Reward for teaching the Quran: The Prophet ﷺ said: "The best of you is the one who has studied the Qur'an and taught it to others." (Al-Bukhari).
The merits of studying the Quran, memorizing it and reading it according to all the rules: The Prophet ﷺ said: “He who reads the Quran knowing it by heart is with noble, humble messengers (angels), and who reads the Quran with difficulty and at the same time makes great efforts ( wishing to read it correctly), a double reward awaits him ”(Al-Bukhari and Muslim).

How to start memorizing the verses of the Quran?

1. Sincere intention. Make sure that you only intend for the sake of Allah, for His pleasure, to be rewarded by His grace. There is no need to show off or learn the Quran for show.

2. You need to learn to read the Holy Quran with the correct pronunciation, as well as in accordance with the rules of Tajweed. If a person can fluently and at the same time read one page correctly (it is understood that if the page is difficult, he can read it in 1.5 minutes, and if it is easy, in 1 minute), he can confidently start hifz (memorize the Quran). But, if the student has not yet read the Quran fluently, it is undesirable for him to immediately start hifzu, as he may face great difficulties. In many cases, such students do not finish their studies until the end, except for those who have a very strong desire to learn.

3. Persistence. The more often you learn the verses, the easier the memorization process will become. It is very important not to miss a single day. There are no days off in worship. At least if you don't have time at all, learn 3-5 lines a day. If you are consistent, insha Allah, you can become a Hafiz at 5-6 years old.

4. Atmosphere. Retire to a quiet place to concentrate only on the Qur'an and so that you are not distracted by extraneous thoughts. Turn off distracting items (e.g. mobile phones, TV, etc.)

5. Memorize the verses with meaning: read the translation before you start learning the verse, understand the meaning of what is written.

6. Before learning, it is helpful to listen to the verse that you want to learn. This will help you overcome pronunciation problems and improve the quality of your memorization.

7. Read what you have learned in daily prayer. If you forget a piece, you will immediately correct your mistake by looking at the Qur'an, and you will never make this mistake again.

8. Have a good teacher (friend, family member) who has knowledge of the suras. The most serious problem in this great endeavor is the disciple's lack of desire. In this case, the end result will depend on the experience of the teacher. Having an experienced mentor is very important, so start your training by looking for a teacher. Have him check your learned verses every day. Or check each other with someone who also teaches the Quran.

9. Read the suras aloud. Reading aloud helps not only to speak, but also to listen to yourself.

10. Dua. Ask Allah to make it easier for you to memorize the Quran.

Of course, everyone wants to be a strong Hafiz. To achieve your goal, you must follow some rules.

Taking into account the possibilities of their memory, everyone should choose a suitable memorization method for themselves, for example:
Read a page from beginning to end in a row and thus memorize.
Learn one verse, then the second, put them together, then the third, and so on.
Learn by words, that is, learn one word, then the second, connecting them, until you finish learning the verse completely.
Divide the page into three or four sections, learn them separately, and then connect them.
Learn the page from the end, that is, first memorize the lowest verse, then the next and connect the verses gradually until you reach the top.
Memorize by writing.
Memorize by listening, that is, choose one reader and, repeatedly listening to his recording, try to memorize. Mainly to this method the visually impaired.

As for memorizing by reading a page from beginning to end, the page should be read one hundred, one hundred and fifty or more times when memorizing in this way. In general, it will be better if the Hafiz teacher chooses the method of preparing lessons for the student himself. And in general, only under the strict control of the teacher, the student reaches the intended goal faster. The secret to a well-learned page is constant repetition - the more you read a page while memorizing, the more you will know it.

If you, having memorized a page or at least half a page, can read it by heart without hesitation or read it slowly, pronouncing each letter, then know that you memorized it well, you can continue to memorize it with confidence and do not worry - such a hifz will not be easily forgotten.

You should not worry if you have a weak memory, because in educational institutions for the preparation of hafiz, nine out of ten students have a memory below average. And also do not worry about the fact that you cannot immediately read the page you just learned by heart, because many people need one night or even two days to pass before the learned sura is fixed, and this is normal. For most students, memory is revealed only after memorizing ¼ of the Quran, and for some, it does not open until the moment when half of the Quran is learned.

So don't worry, friend - you can become a Hafiz! Ask Almighty Allah about it and show your sincerity. Amen!!!

"The Koran is the intercessor before Allah and justifies the reader before Him, and he will lead the one who is guided by it (the Koran) to Paradise, and the one who is not guided by it, pulls into the fire of hell" (hadith narrated al-Haytham, at- Tabarani).

The Prophet (peace and blessings of Allah be upon him) said: “... read it (the Quran), indeed, Allah rewards for reading it, for each letter - ten rewards, I do not say that for Alif, Lam, Mim - ten rewards, however for Alif - ten, for Lam - ten, for Mim - ten (rewards) ”(Hakim, volume 1, no. 555).

The Quran is the Speech of Allah and the greatest miracle that was given to the Prophet Muhammad (peace and blessings of Allah be upon him). Every believer must be guided by it and know his dignity. It is the reading of the Quran that is a source of abundant grace and helps to find peace of mind. About how important it is to read the Holy Scriptures sent by the Almighty, and what is the benefit, they told at one of the lectures in the Galeevskaya mosque.

Let us recall that there are certain rules, ethics of reading the Quran.

2. You should take the Koran in your hands and put it back in place after reading, if possible, without turning your back to it.

3. It is forbidden to touch and wear the Qur'an, even the case or the cloth in which it is wrapped, without washing.

4. Those who, according to the Sharia, are obliged to perform a complete ablution of the body and a woman, when she is not allowed to perform namaz, is prohibited not only from touching the Koran, but also from reciting it by heart.

6. Putting the Qur'an on the floor is considered a violation of the ethics of worshiping the Qur'an.

8. The Koran must be placed above all other books; you cannot put another book on it.

9. It is forbidden to take with you to the toilet and similar unclean places even a leaflet with a record of the verses of the Koran, as well as read them there aloud.

10. The greater reward for reading the Koran is received by the one who reads it in a mosque or waking up at night.

12. The greatest disrespect for the Qur'an should be considered the actions of those who, without at all grasping the true meaning of its verses, try to interpret them superficially, according to their own understanding, following translations into Russian and other languages. Inaccurate rendering of the meaning of the Quran misleads people.

14. Reading the Qur'an in a state of dormancy is discouraged, since there is a high probability of making mistakes.

17. A reader of the Quran should not say other words during the reading process, unless this is absolutely necessary, you cannot laugh, play with your fingers - you should sit calmly and with respect.

18. The insistent sunnah of the Prophet (peace and blessings of Allaah be upon him) is to recite dua at the end of the reading of the Koran. Allah accepts such a prayer and answers it.

The Prophet (peace and blessings of Allaah be upon him) said: “A person who reads the Qur'an in prayer while standing will receive a hundred rewards for each letter; the seated namaz will receive fifty rewards for reading each letter of the Qur'an; one who reads the Quran outside of prayer will receive ten rewards for each letter; to the one who listens to the reading of the Koran, desiring to receive a reward, one reward is recorded for each letter; to the one who has finished reading the Qur'an (in full), Allah will answer the prayer in this world or in the next world "(Daylami." Kanzul umal ", no. 2427).

High position before Allah, intercession on the Day of Judgment, noble disposition and spiritual purity are only a small part of the fruits that the reading of the Quran brings. The study Holy Quran - one of the most glorious ways of remembering the Most High. A believer who studies the Qur'an and memorizes it by heart will not only deserve great reward, but he will also fill his heart with the Word of God, to which lies cannot approach either from the front or from the back. The treasury of divine wisdom and the storehouse of knowledge are revealed to him, and he is rewarded with great mercy. But at the same time, a great responsibility falls on him, because neglecting the Koran after Allah has placed it in a person's soul is a great sin.

Ibn Mas'ud said: “Indeed, this Qur'an is a treat from Allah, accept His treat whenever possible. He is the strong rope of Allah, clear light and beneficial healing. He is the protection for the one who adheres to him, and the salvation for the one who follows him. He does not deviate from the truth to be censured, and does not deviate to the side to be corrected. His miracles do not stop, and he does not decay from frequent repetition ”(hadith narrated by al-Hakim).

Ilmira Gafiyatullina, Kazan

poorly Fine

All praise be to Allah, Lord of the Worlds!

The Quran is a holy book sent to us by Allah through the Prophet Muhammad (PBUH). Therefore, you need to treat it with trepidation and reverence. There are external and internal rules of conduct when reading the Quran. External - this is the purity of the reader, the environment around and the behavior itself when reading.Internal is the mood of a person when reading, the state of his soul.

External rules for reading the Quran:

It is imperative to be in a state of ritual purity. "Truly, this is the noble Koran, which is in the Kept Scripture, only the purified ones touch it." (Surah al-Waqia 77-79). That is - it is strictly forbidden for men and women to touch and read the Koran after intimacy before performing ghusl - full ablution, and for men also after zhanabah (emission). It is also forbidden for women to touch the Quran with their hands during menstruation and postpartum bleeding, but they can recite it by heart if they are afraid to forget what they know from the Quran or as dhikr. If the reader has already done a gusul, then he must do a taharat (small ablution, wudu), that is, only those who have purified themselves with taharat can touch the Koran. And the majority of scientists agreed on this. However, if there is ghusl, but no taharata, they can read the Quran from memory without touching it. Abu Salam said: “I was told by someone who saw the prophet (sallallahu 'alayhi wa sallam) once read something from the Quran after urinating before touching the water (for ablution).'... (Ahmad 4/237. Hafiz Ibn Hajar called this hadith authentic. See Nataij al-Afkar 1/213), another confirmation: Imam al-Nawawi said: “ Muslims are unanimous in the fact that it is permissible to read the Qur'an in the absence of a little ablution, although it is better to have ablution for this. Imam al-Haramain and al-Ghazali said: "We do not say that reading the Qur'an without a little ablution is condemned, since it is reliably known from the Prophet (PBUH) that he read the Quran in the absence of a little ablution!"”(See al-Majmoo 2/82). As for translations of the Quran or the electronic version on a computer or mobile, you can read and listen to the Quran without ablution. It’s better to have ghusl out of respect for the words of Allah.

It is advisable to brush your teeth with miswak. (Miswak are sticks used for brushing teeth made of Salvador Persian or Arak wood). As the Prophet Muhammad said (sallallahu "alayhi wa sallam): “Truly your mouths are the ways of the Qur'an, so cleanse it with miswak."(Suyuti, Fathul Kabir: 1/293).

The next thing is clothing. The clothes of the one who reads the Koran must comply with the Sharia requirements. You need to dress like during prayer, observing the awrah (for men, a part from the navel to the knees is closed, for women everything is closed except for the face and hands), and of course the clothes must be clean.

One must sit with respect, with voodoo (taharat) facing the qibla. Although it is not forbidden in any direction. Take your time reading, read with tartil (constellation) and tajweed. That is, you need to read with reverence and respect, observing the rules of pronunciation and reading.

Try to cry, and even force yourself. The Quran says: “They prostrate themselves, touching the ground with their chins and sobbing. And this increases their humility "... (Surah Al-Isra 109). Prophet Muhammad (sallallahu "alayhi wa sallam) said:" The Qur'an was sent down with sorrow, and you cry when you read it. If you can't cry, at least pretend to cry". People asked one Alim: “Why do we not cry when reading the Koran like the Sahaba wept (pleased Lahu ankhum)?” He replied: “Yes, simply because when the Sahaba read about the inhabitants of Hell, they were afraid that they were among them and wept, and we always think that this is someone is there, but not us. And when the companions of the Messenger of Allah (sallallahu "alayhi wa sallam) read in the Koran about the inhabitants of paradise, they said: how far we were before them and after we cried, and when we read about the people of paradise we already imagine ourselves among them."

Pay tribute to the verses on mercy and punishment as mentioned above. That is, if in some sura it is written about the Day of Judgment or hellish fire, who reads the Koran, he must realize the importance of what was written and be afraid with all his heart and rejoice when reading the ayahs, which describe the mercy of Allah Almighty.

Read in a chant, because many hadiths provide instructions for reciting the Qur'an in a chant. One hadith says “ Allah does not heed anything as he hears a prophet with a beautiful voice who reads the Quran in a chant aloud". (Al-Maqdisi, "al-adab ash-shariya", vol. 1, p. 741). The Prophet of Allah (sallallahu "alayhi wa sallam) said: "Do not treat us one who does not chant the Qur'an." (Abu Daud).

Internal rules determined by Mashaikhs (Sheikhs)

“To keep in the heart the Greatness of the Quran, which is how exalted words are.

To keep in the heart the Majesty, Sublimity, Power of Allah Ta "ala, whose words are the Koran.

To clear the heart of vaswas (doubts) and fears.

Reflect on the meaning and read with pleasure. Prophet Muhammad (sallallahu "alayhi wa sallam) once spent the night reading the following ayah over and over again:" If You punish them, then they are Your slaves, and if You forgive them, then You are the Great, Wise. " Meal: 118) One night Hazrat Sa "id ibn Jubair (radiallahu" anhu) recited the following verse before morning: "Separate yourself today, sinners." (Surah Yasin: 59)

Submit your heart to the verse you read. For example, if the verse is about mercy in the language, then the heart should be filled with joy, and if the verse is about punishment, then the heart should tremble.

To make the ear so attentive, as if Allah Ta himself says "ala, and the one who reads him listens. May Allah Ta" ala with His Kindness and Grace give you and me the opportunity to read the Koran with all these rules. "

Adabas regarding the Holy Quran.

The Arabic word “adab” in translation into Russian means “ethics”, “correct behavior”, “good attitude”. Adabs are the rules of etiquette for Muslims. In this case, adabs are given in relation to the Qur'an. They also include the above rules.

What should not and should not be done about the Qur'an

You cannot put the Koran on the floor, it is better to put it on a stand or pillow.

Avoid drooling your finger when turning pages.

You cannot throw the Quran when passing it on to another person.

Do not place it on your feet or under your head or lean on it.

You cannot take the Koran or any texts that contain verses from the Koran to the toilet. It is also impossible to say the verses of the Koran in the toilet.

You cannot eat or drink while reading the Quran.

You cannot read the Quran in noisy places, in markets and bazaars, as well as where they have fun and drink alcohol.

You shouldn't yawn while reading the Quran. Also, if the belching torments. It is best to stop and resume when the yawning or belching has subsided.

You cannot freely retell and translate the Koran. The Prophet (sallallahu alayhi wa sallam) said: “ Those who interpret the Koran according to their own understanding, let them prepare a place for themselves in the fire of Hell."(At-Tirmidhi, Abu Daud and an-Nasai).

The Quran should not be read for the purpose of obtaining worldly benefits or in order to stand out among other Muslims. Prophet Muhammad (sallallahu "alayhi wa sallam) said:" After reading from the Koran, ask the goodness of Allah, ask for Paradise! Do not ask for a reward from worldly (money, property). There will come a time when people will read the Koran in order to get closer to people (to solve their worldly problems). "

You cannot talk about worldly things, laugh while reading the Koran.

Desirable actions in relation to the Qur'an

It is considered sunnah to begin reading the Quran by saying the phrase: “ A'uzu bilyahi mina-shshaitani-rrajim» (I resort to the help of Allah against the machinations of the damned shaitan!), And then « Bismillahi-rrahmani-rrahim ”(In the name of Allah, the Most Merciful and the Most Merciful).

It is considered sunnah to perform judgment (bowing to the earth) if you have reached the verse with the sign of judging (i.e. bowing to the earth).

At the end of the reading of the Qur'an, even if the entire Qur'an has not been read in full, but only a part, it is necessary to say dua: “ Sadakallahul-'azim wa ballaga rasuluhul-karim. Allahumma-nfa'mina bihi wa barik liana fihi wal-hamdu lillahi rabbil 'alamina wa astagfirullahal-hayyal-kayyum ". ("The Truth was told by the Great Allah and the noble Prophet brought it to the people. O Allah, give us benefit and grace from reading the Koran. All praise be to Allah, the Lord of the worlds, and I turn to You with a request for forgiveness of sins, oh, eternally Living and remaining forever!")

It is considered sunnah after reading the Quran to read dua. Anyone. Allah accepts such a prayer and answers it.

The Koran must be kept above other books and not put other books on it.

« When the Qur'an is being read, then listen to it and keep silence - perhaps you will be pardoned"(Surah al-Araf 204).

It is advisable to repeat those verses of the Quran that have affected you. Once the Prophet Muhammad (sallallahu "alayhi wa sallam), who knows the entire Koran, spent the whole night repeating the same verse:“ If You punish them, then they are Your servants, and if You forgive them, then You - Great, Wise! " (Sura al-Ma'ida (Meal): 118)

It is advisable to read the Quran at the time indicated by Allah: “ Perform namaz from noon until darkness falls and recite the Quran at dawn. Indeed, at dawn the Qur'an is read in front of witnesses. ”(Surah al-Isra: 78) Because at dawn angels are replaced: those who were with you at night are replaced by angels of the morning. The return shift takes place in the late afternoon, after the afternoon prayer `Asr. And they also witness the reading of the Qur'an.

Read the Quran slowly, pausing between verses. Reflect, if you know the meanings of the verses, or read in parallel the translation of the meanings of the Quran. It is not recommended to quickly read the Quran. It is narrated that the Prophet (sallallahu alayhi wa sallam) said: “ The one who read it in less than three days did not understand the Koran "(Tirizi, Kuran: 13; Abu Daud, Ramadan: 8-9; Ibni Majah, Ikamat: 178; Darimi, Salat: 173; Ahmad bin Hanbal: 2/164, 165, 189, 193, 195) That is, he who did not read he will be able to ponder over the verses, he will not be able to understand, since he will monitor the speed of reading.

It is correct to read the letters, because for each letter of the Quran there is a tenfold reward. " If someone reads one letter from the Quran, one reward is written to him, and then this reward is increased ten times."(At-Tirmizi).

Even if the reading of the Qur'an turns out badly, do not throw it away, but continue on, for the Prophet Muhammad (PBUH) said: “ Connoisseurs of the Koran will be next to the saints, the most worthy angels. And those who find it difficult to read the Koran, but still reads it, will receive a double reward ”... (Al-Bukhari, Muslim, Abu Daud, at-Tirmidhi, an-Nasai). But this does not mean that one should not learn to pronounce and read the Qur'an correctly.

Do not leave the Qur'an open after reading.

It is allowed, if he sneezed himself, say "al-hamdu lillah" and if another sneezed - "yarhamukallah". It is also allowed to get up while reading the Koran if an older, respected and well-behaved person has entered.

It is not forbidden to recite the Quran while lying down.

It is not forbidden to read the Koran on graves, as there are hadiths that speak about the benefits of this reading for the departed: “ You are reading Surah "Yasin" over the departed"(Ahmad, Abu Daud, Hakim).

The provisions of the ethics of reverence for the Holy Quran given here are taken from the books: An-Nawawi. At-Tibyan; Az-Zabidi. Ithaf, Imam al-Kurtubi Tafsir al-Kurtubi.

In conclusion, a few hadiths about the benefits of reading the Qur'an

The Prophet (sallallahu alayhi wa sallam) said: “ The Koran is the intercessor before Allah and justifies the reader before Him, and the one who is guided by it (the Koran), he will lead to Paradise, and the one who is not guided by it, pulls into the fire of hell"(Al-Haysam, at-Tabarani).

« You read the Koran, on the Day of Judgment he will come and become your intercessor "(Muslim).

“Whoever reads ten verses in one night, on this night his name will not be written among the careless, distracted from Allah."(Hakim).

On the forum of your site, a small discussion has flared up about reading the original and translations of the Koran without ritual purity. I ask you to bring theological clarity.

Is it possible to give a translation of the Quran to people of various views, beliefs and beliefs?

Prophet Muhammad (peace and blessings of God be upon him) said: "He does not touch the Koran [namely, the Arabic original], except as pure." Note that the authenticity of the hadith is questionable.

The Quran says:

"They do not touch him, except as the purest" (see Holy Quran, 56:79).

This verse, in particular, speaks of angels, but in the general context of the Qur'an, projecting the meanings of the Holy Scriptures into everyday practice, as well as taking into account some mentions in the Sunnah, scholars-theologians commented on this as follows: “In heaven before the text of Holy Scripture (Qur'an ) contained (along with all the information about the past, present and future of this world) in the Stored Tablet, can only be touched by the purest of all forms of sin and error - angels, and on earth - those who have ritual purity. The latter stems from the meaning of the ayah not so much directly as indirectly.

Most Muslim theologians are of the opinion that when a person holds in his hands original Of the Holy Quran, ritual purity is required. There is also an opinion of some Muslim theologians that in the absence of a small ablution (wudu ') it is not forbidden to touch the cover of the book edition of the Koran and the places on the sheets free from the Koranic text. In addition, it is possible that a person can be compelled keep the Koran (book edition in Arabic) and use it when it does not have ritual purity (even if it concerns complete ablution, for example, during menstruation in women) in case of studying it in an educational institution.

Regarding the cases when certain verses of the Qur'an are given (namely in arabic original) in any books or magazines, the opinion of most authoritative Muslim theologians is as follows: “If a book, for example, on Muslim theology (fiqh) or in tafsir (interpretation of the meanings of the Quran in any language, including Arabic), contains a part of the Quran (regardless of number of ayahs), then reading this book and touching it in the absence of ritual purity is not canonically prohibited. " That is, it is permissible and permitted. It is canonically permissible to give the Koran (and even more so a translation of meanings with the Arabic original in it) to a non-Muslim, which has been talked about since the first centuries of the development of Muslim theology, and this is when there is an educational benefit and an opportunity to guide a person on the right path.

As for reading Qur'an (for example, from memory), then the absence of complete ablution (ghusl) prevents this if the intention is to read the Holy Scriptures, and not to mention (dhikr). This is the opinion of the majority (jumhur). In the absence of a small ablution (wudu '), reading the Koran (even if the intention is to read the Holy Scriptures) from memory or from sight is possible and is not prohibited in any way.

In the absence of ritual purity (we are talking about complete ablution), the prohibition does not apply to cases when the Qur'anic verses are used as a prayer (du'a), praise and remembrance of the Almighty (dhikr, talbiya), as well as at the beginning of a business or in the learning process. In these cases, the reading of certain verses of the Holy Quran is permitted. For example, getting into a transport, a person reads the verse: “Subhaanall-lyazi sahkhara lyanaa haaza, wa maa kunnaa lyahu mukriniin, wa innaa ilia rabbina lyamunkalibuun” (see Holy Quran, 43:13); when exiting the transport - “Rabbi Anziliya Munzalyan Mubaarakyan, va anta khairul-Munziliin” (see Holy Quran, 23:29); or when a misfortune befalls, he says: "Innaa lill-lyaakhi wa innaa ilayhi raajian-uun" (see Holy Qur'an, 2: 156). There is also no sin in involuntarily reading the Holy Quran. It is not forbidden to say "bismill-layahi rrahmaani rrahiim", "al-hamdu lill-layah", read "al-Fatiha", ayat "al-Kursi", surah "al-Ikhlyas" in order to remember and praise God.

Reading the Holy Quran from memory in the absence of ritual purity is possible if a person puts into this the meaning of mentioning (dhikr), and not directly reading the Holy Scripture itself.

Can the Quran be sold?

If we are talking about translation, then the attitude towards it is like a regular book. If about the Arabic original, then the text of the Holy Scripture, stored simultaneously in heaven, in the Stored Tablet, under the sensitive gaze of the angels, is not sold, but the costs associated with the publication of the book are compensated: the cost of paper, printing, cover, embossing, binding, transportation costs etc. The sale of a book containing both full and partial texts of the Holy Quran is not prohibited, but rather encouraged when it comes to beautiful, affordable and easy-to-read publications. This is the self-evident opinion of Muslim theologians, flowing from sound logic.

For more information on what canonically be meant by the word “pure” and what conclusions can be drawn from this, see: M. Ash-Shavkiani Neil al-Avtar [Achievement of Goals]. In 8 volumes. Beirut: al-Qutub al-‘ilmiya, 1995.Vol. 1.P. 224.

Hadith from Ibn 'Umar and others; St. x. at-Tabarani and others. See, for example: as-Suyuty J. Al-Jami ‘as-sagyr [Small collection]. Beirut: al-Qutub al-‘ilmiyya, 1990. p. 588, hadith no. 9986, “hasan”; Ash-Shavkiani M. Neil al-Avtar. T. 1.P. 223, hadith no. 262.

The Rivaats of this hadith from Hakim binu Khuzam and ‘Amru bnu Hazma are unreliable (da''if). Such scientists as al-Nawawi, Ibn Kassir and Ibn Hazm spoke about this. Isnad Rivayata from Ibn ‘Umar is dubious (the characteristic of one of the transmitters“ mukhtalyafun fih ”). For more information on the unreliability or extremely low reliability of various versions of this hadith and similar ones in meaning, see, for example: ash-Shavkiani M. Neil al-avtar. T. 1.P. 223, 224; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 t. T. 1.P. 537; al-Zuhayli V. At-tafsir al-Munir. In 17 volumes, vol. 14, p. 302.

See, for example: al-Zuhaili V. At-tafsir al-munir [Illuminating tafsir]. In 17 volumes, Damascus: al-Fikr, 2003.Vol. 14.P. 302.

See, for example: al-Zuhayli V. At-tafsir al-Munir. In 17 volumes, vol. 14, p. 306; al-Qurtubi M. Al-Jami ‘li ahkyam al-qur’an [Code of the Koran]. In 20 volumes, Beirut: al-Qutub al-‘ilmiya, 1988, vol. 17, p. 146.

This refers to the presence of ritual purity as a result of performing a small ablution (wudu '). As for the ritual purity acquired as a result of complete ablution (ghusl), which is usually always available, then the opinion of Muslim theologians is practically unanimous on this score: if it is necessary to perform a complete ablution (ghusl), a person does not touch the Arabic original of the Koran until will commit it. As an exception to the total authoritative opinions are given only the opinion of Imam Daoud. See, for example: Ash-Shawkiani M. Neil al-Avtar. T. 1.P. 224; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 volumes.Vol. 1.P. 453.

The said opinion was expressed by such scholars as Ibn ‘Abbas, al-Sha ‘bi, Abu Hanifa, and others. They are also credited with the judgment that there is no obligation in this matter generally... Let me remind you that we are talking about small ablution (wudu '). For more details see, for example: al-Qurtubi M. Al-Jami ‘li ahkyam al-kur’an. T. 17.P. 147; Ibn al-Arabi (468-543 AH). Ahkyam al-kur'an. In 4 volumes. Beirut: al-Jil, [b. year]. T. 4.S. 1739.

See, for example: al-Zuhayli V. At-tafsir al-Munir. In 17 volumes, vol. 14, p. 307; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t. T. 2.P. 537; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 volumes.Vol. 1.P. 454.

Imam ash-Shavkiani, after detailed theological explanations on this topic, mentions that such scholars as Ibn 'Abbas, al-Sha'bi, ad-Dahhak, Zeid ibn' Ali, Daud and others, allowed in the absence of a small ablution ( voodoo ') the ability to touch the Koran (pick up a book edition of the Holy Scriptures, leaf through it, read). See: Ash-Shavkiani M. Neil al-Avtar. T. 1.P. 225.

It can be assumed that the main reasoning of those who allow and do not express categoricality on this issue is that (1) the degree of reliability of the hadiths on this topic is extremely low, (2) the word "pure" can mean not only and not so much ritual purity, (3) in the verse, angels are primarily meant, not people.

If we talk about forced situations and possible exceptions in the absence of complete ablution (ghusl), as well as the degree of reliability of hadiths that emphasize the need for it when reading Quran, it is useful to study the study of Imam al-Shavkiani on this matter, drawing attention to the opinion of Ibn ‘Abbas, given by Imam al-Bukhari. See: Ash-Shavkiani M. Neil al-Avtar. T. 1. P. 244, 245, hadiths 298-300 and explanations to them; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes. Vol. 2.P. 536, 537. As for touching to the Scripture and the canonical validity of the exclusion, see, for example: ash-Shavkiani M. Neil al-avtar. T. 1.P. 224.

There is an opinion that it is preferable that the verses together constitute less than half of the total number of pages. See, for example: al-Zuhaili V. Al-fiqh al-Islami wa adillatuh. In 11 volumes.Vol. 1.P. 450, 626.

See, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t. T. 2.P. 537; Ash-Shavkiani M. Neil al-Avtar. T. 1.P. 225.

For more details, see, for example: al-Qurtubi M. Al-Jami ‘li ahkyam al-qur’an. T. 17.P. 147; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t.Vol. 2.P. 537, 538.

Regarding the degree of reliability of the hadiths on this issue (the need for complete ablution), as well as the opinion of the imams al-Bukhari, at-Tabari, Ibn Munzir, Daoud and those who agreed with them that this statement has no appropriate justification, see: al- ' Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t. T. 2.P. 537, 538; Ash-Shavkiani M. Neil al-Avtar. T. 1.P. 244, 245.

See, for example: al-Zuhaili V. Al-fiqh al-Islami wa adillatuh. In 11 volumes.Vol. 1.P. 450, 1101.

This division (deliberate reading of the Qur'an or simply dhikr using ayahs) belongs to the “urf” category, that is, it was accepted and recognized by many scholars, but it does not have a direct reliable and unambiguous argument. See: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t.Vol. 2.P. 537.

See, for example: al-Zuhaili V. Al-fiqh al-Islami wa adillatuh. In 11 volumes.Vol. 1.P. 538.

For more details, see, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1.S. 537, 538; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. T. 2.P. 537.