Translated by: Manal Samhat
Marjani Foundation, within the framework of the Nonfiction Intellectual Literature Fair, presented a literary translation of the meaning of the Holy Quran, which was originally prepared by the late Russian orientalist, Betsy Shidfar, in the early nineties of last century, and it was re-issued in a new edition lately.
Shidfar was well-versed in Islamic civilization and the heritage of the Arabic literature, and the translation of the meanings of the Quran into Russian was her last academic production that culminated all her researches. This work was addressed to both the Russian and Muslim readers that are unacquainted with the Arabic culture.
Actually, this translation differs from other translations in that they are not poems or academic as the translation of the Russian Arabist, Ignatius Kruczkowski; rather it is aimed at bringing out a literary image about the ordinary Holy Quran for the reader.
Actually, this edition was a success thanks to the painstaking scientific researches done by Renat Bekkin, chairman of the Islamic studies department at Kazan University, who has always dreamt of re-issuing Shidfar’s translation in a new edition…
The demand on the translations of the meanings of the Holy Quran and other related issues, by great thinkers and intellectuals, paves the way for those who are unfamiliar with the Quranic, Arabic and literary culture, to get to know it and grasp it, considering its richness at the human and civilizational levels. Actually, this could bring people closer together and get them to know each other and overcome all the borders and barriers separating them.
In an answer on a question regarding the ruling of translation the Quran into another language, His Eminence, the late Religious Authority, Sayyed Muhammad Hussein Fadlullah (ra), said: “The Quran must be translated to all languages so that the speakers of those languages would understand it, keeping in mind that the translation ought to be accurate. However, it must be noted that the translated version of the Holy Quran would not be subjected to the same rulings of the Quran itself regarding purity and the like; rather, it would be more like a translation of the meanings of the Quran.
[Fikr Wa Thaqafa, issue No. 183, Quranic issues]
In a related context, His Eminence considers that the Quranic culture must be intellectually dynamic in the sense that it goes hand in hand with the contemporary development movement concerning its issues, needs and complications, which the Quran would be able to tackle in a way that would seem as if it was revealed in this age.
[Bayynat, Quranic contemplations in the methodology]
As for the importance of reflecting upon the Quran and understanding its meanings and significations, His Eminence (ra) says that the value of reading the Quran and the development of Quranic awareness are not acquired by understanding the literary meaning of words or the history of its Ayahs; but rather, by our knowledge of the practical aspect that represents the movement of Quranic awareness in the people’s future life, which has various manifestations, forms and models within the framework of the unity of the universal objectives that live and remain throughout all phases. We want to abide by the Quran and the Quran goes hand in hand with life towards the big goals that Allah wanted man to reach and achieve.
[(Interpretations) inspired from the Quran, vol. 1, p: 139]