Page: 1 / 1
This academic text explores the controversy surrounding the translation of the Qur'anic verses Q 38:30-33, which tell the story of the Prophet Suleyman (Solomon) and his horses, into the modern Russian language. Specifically, it analyzes how different Russian Muslim translators negotiate the theological concept of prophetic infallibility (ʿiṣma) in their respective works. The book highlights four highly influential contemporary Russian Qur'an translations: those by Elmir Kuliev, Abu Adel, Shamil Aliautdinov, and the collective "Kalam Sharif" translation produced by the Spiritual Administration of Muslims of the Republic of Tatarstan (DUMRT). By examining the opposing translations of the Arabic word masaḥa—either as "stroking" the horses with affection or "striking" (killing) them with a sword—the study demonstrates how classical theological debates are recontextualized within modern Russian socio-political and sectarian landscapes. It delves into the diverse hermeneutical strategies, linguistic choices, and sources of authority (tafsīr) used by translators to align their outputs with specific creedal frameworks, such as Salafism or traditional Ash'ari-Maturidi Sunni Islam. Ultimately, the book reveals that Qur'an translation is not a simple linguistic transfer but a highly creative, theological, and culturally-situated process.
Introduction: Introduces the emergence of modern Russian Qur'an translations after the fall of the Soviet Union. It sets the stage for analyzing theological debates on authority and legitimacy through the case study of Q 38:30-33, focusing on how the story of Prophet Suleyman and his horses challenges or supports interpretations of prophetic infallibility (ʿiṣma).
Prophetic infallibility (ʿiṣma): Explains the theological concept of ʿiṣma (prophetic infallibility) in Islam. It contrasts how different schools of thought, including Shia, Mu'tazila, Maturidi, and Ash'ari, define and defend the sinless nature of prophets, highlighting issues like forgetfulness (nisyān) and how exegetes resolve apparent contradictions between literal Qur'anic verses and prophetic perfection.
1. Selected Russian Qur’an Translations: Introduces the four widely used modern Russian Qur'an translations examined in this study: Elmir Kuliev (2002), Abu Adel (2008), Shamil Aliautdinov (2012), and the DUMRT's "Kalam Sharif" (2019). It outlines how each translator relies on classical Islamic interpretative traditions (tafsīr) while engaging in implicit or explicit polemical stances toward one another.
2. “To Kill or not to Kill” in the selected Tafsīr works: Explains the classical tafsīr debates surrounding Q 38:30-33. It discusses contrasting narratives found in the works of classical commentators like al-Tabari, al-Qurtubi, al-Maturidi, Fakhr al-Din al-Razi, and Ibn Kathir, showing how they debated whether Suleyman "stroked" his horses out of love or "struck" (slaughtered) them as a sacrifice.
3. Russian Rendering: Examines how modern Russian translators actively select sources and make choices to resolve the ambiguities of the Arabic source text for a modern audience. It outlines how the translation process reduces the polyvalence of classical exegesis to deliver a clear, accessible, and authoritative guide for Russian-speaking Muslims.
1. Selected Russian Qur’an Translations: Introduces the four widely used modern Russian Qur'an translations examined in this study: Elmir Kuliev (2002), Abu Adel (2008), Shamil Aliautdinov (2012), and the DUMRT's "Kalam Sharif" (2019). It outlines how each translator relies on classical Islamic interpretative traditions (tafsīr) while engaging in implicit or explicit polemical stances toward one another.
2. “To Kill or not to Kill” in the selected Tafsīr works: Explains the classical tafsīr debates surrounding Q 38:30-33. It discusses contrasting narratives found in the works of classical commentators like al-Tabari, al-Qurtubi, al-Maturidi, Fakhr al-Din al-Razi, and Ibn Kathir, showing how they debated whether Suleyman "stroked" his horses out of love or "struck" (slaughtered) them as a sacrifice.
3. Russian Rendering: Examines how modern Russian translators actively select sources and make choices to resolve the ambiguities of the Arabic source text for a modern audience. It outlines how the translation process reduces the polyvalence of classical exegesis to deliver a clear, accessible, and authoritative guide for Russian-speaking Muslims.
Conclusion: Summarizes the findings of the study, emphasizing how political, cultural, and theological contexts in modern Russia shape the translators' decisions. It highlights the democratization of Qur'an reading and the diverse, subjective ways translators negotiate classical tafsīr traditions to construct modern Islamic normativity and address contemporary ethical sensibilities.
Appendix: Provides the exact Russian text of the analyzed translations of Q 38:31-33 by Kalam Sharif, Shamil Aliautdinov, Elmir Kuliev, and Abu Adel, alongside supplementary Russian commentaries and clarifications from the translators regarding their specific rendering choices and theological justifications.
This academic work, written by Elvira Kulieva, presents a comprehensive case study analyzing the linguistic and theological choices made in modern Russian translations of the Qur'an. Specifically, it focuses on the translation of Q 38:30-33, a passage describing the story of the Prophet Suleyman (Solomon) and his horses. The central tension of the book revolves around the translation of the Arabic word masaḥa, which classical commentators have interpreted in two polar opposite ways: either as gently stroking the horses' legs and necks with affection, or as striking and hacking them with a sword as an act of slaughter or sacrifice. The author utilizes this specific linguistic discrepancy to explore broader theological questions concerning prophetic infallibility (ʿiṣma), the use of classical exegetical sources (tafsīr), and the influence of contemporary sectarian, political, and cultural dynamics on Islamic scholarship in post-Soviet Russia.
The book is structured logically, starting with an introductory overview of the Russian language as an authoritative medium of Islam in the post-Soviet space. The author highlights how the dissolution of the Soviet Union led to a massive resurgence of Islamic literature and a "blossom" of Qur'an translations by Muslim authors. These translations became active spaces for challenging, arguing, and contesting Islamic authority in Russia. Different translators seek to establish legitimacy by either claiming to represent local "traditional" Islam, asserting alignment with the righteous early generations (al-salaf al-ṣāliḥ), or drawing on personal preacher charisma.
Following the introduction, the book establishes its theological foundation by detailing the history and evolution of the concept of prophetic infallibility (ʿiṣma). The author explains that while ʿiṣma is widely accepted by Muslim theologians, its precise definition varies. The concept originated in Shia doctrine but was subsequently elaborated upon by Sunni schools, including the Mu'tazila, Maturidis, and Ash'aris. The primary theological challenge is reconciling the dogma of prophetic perfection with Qur'anic verses that depict prophets repenting or making apparent errors. To resolve this, scholars historically introduced concepts like nisyān (forgetfulness) or interpreted certain actions as "slips" (zallāt) rather than sins.
The author then introduces the four selected Russian Qur'an translations that serve as the empirical basis of the study:
1. Elmir Kuliev’s translation (2002): Highly popular among Russian-speaking Salafi communities, it prioritizes a literal approach and closely aligns with the theological views of Ibn Taymiyya and the modern Saudi tafsīr tradition, such as the exegesis of al-Sa'di.
2. Abu Adel’s translation (2008): An individual project heavily based on al-Tafsīr al-Muyassar, favored for its concise, clear interpolations that make the text easily accessible to lay readers.
3. Shamil Aliautdinov’s translation (2012): A voluminous, modernist work by a popular Moscow-based preacher who incorporates contemporary humanistic, psychological, and legal frameworks, aiming to make the Qur'an relevant to modern life.
4. DUMRT's "Kalam Sharif" (2019): The most recent collective translation by the Spiritual Administration of Muslims of the Republic of Tatarstan, explicitly designed to counter Salafi influences and establish a "localized Islamic orthodoxy" based on Maturidi creed and Hanafi jurisprudence.
To understand how these modern translators formulated their choices, the book dives into classical tafsīr works, illustrating that the debate over Suleyman's horses is centuries old. Commentators like al-Tabari, al-Qurtubi, and al-Maturidi wrestled with the narrative. Some reports suggested Suleyman missed his afternoon prayer (ṣalāt al-ʿaṣr) because he was distracted by his beautiful horses, and out of regret, he slaughtered them to demonstrate that his love for God surpassed worldly wealth. Others, including Fakhr al-Din al-Razi, strongly rejected this story, arguing that an infallible prophet would never neglect a prayer, nor would he commit the cruelty of slaughtering innocent animals or destroying valuable wealth. Razi instead championed the interpretation that Suleyman was simply stroking and preparing his horses for jihad as an act of worship.
In the core analytical section, "Russian Rendering," the author directly compares how the four Russian translators navigate these conflicting classical narratives. Shamil Aliautdinov, driven by what he terms "Muslim ethics" and modern sensibilities, completely avoids any violent imagery. He translates masaḥa as "stroking" and explicitly criticizes translations that use violent verbs like "hacking" or "cutting" as ignorant and unacceptable. Abu Adel similarly departs from his usual Saudi source (al-Tafsīr al-Muyassar) to choose "stroking," citing the Prophet Muhammad's teachings on mercy as a guiding framework. Conversely, both Elmir Kuliev and the "Kalam Sharif" team translate masaḥa as "hacking" or "cutting" (rubit'). However, they justify this choice differently. Kuliev closely follows al-Sa'di's exegesis, framing Suleyman's action as a powerful demonstration of regret and sacrifice. The "Kalam Sharif" team, despite their Maturidi emphasis on prophetic infallibility, select "hacking" to align with what they identify as the majority consensus (al-jumhūr) of classical scholars, while adding footnotes to clarify that the meat was distributed as charity to the poor.
The book concludes by highlighting that modern Qur'an translations represent a unique exegetical genre characterized by a "shift to the center," where translators simplify and reduce the complex, open-ended polyvalence of classical tafsīr to provide definitive guidance for the general public. It emphasizes that translators' choices are not predetermined by their theological affiliations but are shaped by active deliberation, ethical convictions, and the specific socio-political contexts of contemporary Russia, such as state censorship and inter-confessional relations.
The Appendix rounds out the book, offering the concrete Russian text of the translations and commentaries discussed, providing readers with direct primary evidence of the linguistic nuances analyzed throughout the text.
The book is structured logically, starting with an introductory overview of the Russian language as an authoritative medium of Islam in the post-Soviet space. The author highlights how the dissolution of the Soviet Union led to a massive resurgence of Islamic literature and a "blossom" of Qur'an translations by Muslim authors. These translations became active spaces for challenging, arguing, and contesting Islamic authority in Russia. Different translators seek to establish legitimacy by either claiming to represent local "traditional" Islam, asserting alignment with the righteous early generations (al-salaf al-ṣāliḥ), or drawing on personal preacher charisma.
Following the introduction, the book establishes its theological foundation by detailing the history and evolution of the concept of prophetic infallibility (ʿiṣma). The author explains that while ʿiṣma is widely accepted by Muslim theologians, its precise definition varies. The concept originated in Shia doctrine but was subsequently elaborated upon by Sunni schools, including the Mu'tazila, Maturidis, and Ash'aris. The primary theological challenge is reconciling the dogma of prophetic perfection with Qur'anic verses that depict prophets repenting or making apparent errors. To resolve this, scholars historically introduced concepts like nisyān (forgetfulness) or interpreted certain actions as "slips" (zallāt) rather than sins.
The author then introduces the four selected Russian Qur'an translations that serve as the empirical basis of the study:
1. Elmir Kuliev’s translation (2002): Highly popular among Russian-speaking Salafi communities, it prioritizes a literal approach and closely aligns with the theological views of Ibn Taymiyya and the modern Saudi tafsīr tradition, such as the exegesis of al-Sa'di.
2. Abu Adel’s translation (2008): An individual project heavily based on al-Tafsīr al-Muyassar, favored for its concise, clear interpolations that make the text easily accessible to lay readers.
3. Shamil Aliautdinov’s translation (2012): A voluminous, modernist work by a popular Moscow-based preacher who incorporates contemporary humanistic, psychological, and legal frameworks, aiming to make the Qur'an relevant to modern life.
4. DUMRT's "Kalam Sharif" (2019): The most recent collective translation by the Spiritual Administration of Muslims of the Republic of Tatarstan, explicitly designed to counter Salafi influences and establish a "localized Islamic orthodoxy" based on Maturidi creed and Hanafi jurisprudence.
To understand how these modern translators formulated their choices, the book dives into classical tafsīr works, illustrating that the debate over Suleyman's horses is centuries old. Commentators like al-Tabari, al-Qurtubi, and al-Maturidi wrestled with the narrative. Some reports suggested Suleyman missed his afternoon prayer (ṣalāt al-ʿaṣr) because he was distracted by his beautiful horses, and out of regret, he slaughtered them to demonstrate that his love for God surpassed worldly wealth. Others, including Fakhr al-Din al-Razi, strongly rejected this story, arguing that an infallible prophet would never neglect a prayer, nor would he commit the cruelty of slaughtering innocent animals or destroying valuable wealth. Razi instead championed the interpretation that Suleyman was simply stroking and preparing his horses for jihad as an act of worship.
In the core analytical section, "Russian Rendering," the author directly compares how the four Russian translators navigate these conflicting classical narratives. Shamil Aliautdinov, driven by what he terms "Muslim ethics" and modern sensibilities, completely avoids any violent imagery. He translates masaḥa as "stroking" and explicitly criticizes translations that use violent verbs like "hacking" or "cutting" as ignorant and unacceptable. Abu Adel similarly departs from his usual Saudi source (al-Tafsīr al-Muyassar) to choose "stroking," citing the Prophet Muhammad's teachings on mercy as a guiding framework. Conversely, both Elmir Kuliev and the "Kalam Sharif" team translate masaḥa as "hacking" or "cutting" (rubit'). However, they justify this choice differently. Kuliev closely follows al-Sa'di's exegesis, framing Suleyman's action as a powerful demonstration of regret and sacrifice. The "Kalam Sharif" team, despite their Maturidi emphasis on prophetic infallibility, select "hacking" to align with what they identify as the majority consensus (al-jumhūr) of classical scholars, while adding footnotes to clarify that the meat was distributed as charity to the poor.
The book concludes by highlighting that modern Qur'an translations represent a unique exegetical genre characterized by a "shift to the center," where translators simplify and reduce the complex, open-ended polyvalence of classical tafsīr to provide definitive guidance for the general public. It emphasizes that translators' choices are not predetermined by their theological affiliations but are shaped by active deliberation, ethical convictions, and the specific socio-political contexts of contemporary Russia, such as state censorship and inter-confessional relations.
The Appendix rounds out the book, offering the concrete Russian text of the translations and commentaries discussed, providing readers with direct primary evidence of the linguistic nuances analyzed throughout the text.
Introduction:
The introduction sets the historical and sociopolitical context of the study, examining the Russian language's role as a major medium for Islamic theological discourse in the post-Soviet space. Following the collapse of the Soviet Union, there was a dramatic increase in the production of Qur'an translations by Muslim authors. These translations have become key sites of intellectual and theological contestation in Russia. Translators seek to establish authority by appealing to different paradigms of legitimacy: local historical "traditions," the path of the righteous predecessors (al-salaf al-ṣāliḥ), or personal charismatic authority. The author introduces the central case study of the book: the diverse translations of Q 38:30-33, which recounts the story of the Prophet Suleyman (Solomon) and his horses. This passage serves as a perfect focal point for analyzing how translators navigate the complex theological doctrine of prophetic infallibility (ʿiṣma) and apply different interpretative strategies. The translation of the Arabic word masaḥa as either "stroking" with love or "striking" with a sword represents two deeply divided classical exegetical paths, making it an ideal window into the theological and practical decisions of modern Russian translators.
Prophetic infallibility (ʿiṣma):
This section explores the development and nuances of the theological concept of ʿiṣma (prophetic infallibility or impeccability) in Islamic thought. While Muslims globally hold prophets in high esteem as moral exemplars, the exact theological boundaries of ʿiṣma have historically been a subject of intense debate among various schools of theology. The concept has roots in the Shia doctrine of the Imamate but was later heavily developed by Sunni schools, namely the Mu'tazila, Maturidis, and Ash'aris. The Mu'tazila maintained a strict stance, arguing that prophets do not commit any sins or errors. Maturidis allowed only for minor, non-sinful "slips" (zallāt), while Ash'aris offered a broader spectrum of opinions. A major issue discussed is nisyān (forgetfulness), which some scholars used to justify apparent prophetic errors without compromising their moral perfection. The author details the core hermeneutical challenge: reconciling the dogmatic belief in prophetic perfection with literal readings of Qur'anic passages where prophets express regret or repent. In response to Jewish and Christian narratives (isrāʾīliyyāt) that sometimes depicted prophets committing major moral failures, Islamic scholars developed rigorous exegetical frameworks to interpret these verses in a manner that preserves the flawless character of the prophets.
1. Selected Russian Qur’an Translations:
This section introduces and contextualizes the four highly influential modern Russian Qur'an translations examined throughout the book. The author emphasizes that these works are not mere linguistic translations but acts of exegesis (tafsirisation).
- Elmir Kuliev’s translation (originally published in 2002) is the most widely sold Russian translation. It is highly popular among Russian-speaking Salafi communities due to its literal rendering of God's attributes and its reliance on the methodology of Ibn Taymiyya and the exegesis of al-Sa'di. Despite facing legal challenges and a temporary ban in Russia, it remains highly influential.
- Abu Adel’s translation (2008) is an individual project that integrates simplified commentaries directly into the text, primarily drawing from the Saudi-produced al-Tafsīr al-Muyassar. It is designed to provide unambiguous guidance for lay readers.
- Shamil Aliautdinov’s translation (2012) is a massive, modernist work. Aliautdinov, a prominent Moscow imam and financial coach, seeks to present the Qur'an in the context of contemporary modernity, drawing on both classical and modern scholars, and emphasizing ethical and psychological relevance.
- DUMRT's "Kalam Sharif" (2019) is the most recent translation, published by the Spiritual Administration of Muslims of the Republic of Tatarstan. It was explicitly created to counter Salafi interpretations and represent a traditional Maturidi-Hanafi theological approach.
2. “To Kill or not to Kill” in the selected Tafsīr works:
This section shifts the focus to classical Islamic exegesis (tafsīr) to show that the debate over the translation of Q 38:30-33 is ancient and deeply contested. The author reviews the opinions of several classical "tafsīr heroes." In al-Tabari’s foundational exegesis, two opposing narratives are collected. The first narrative suggests that Suleyman was so captivated by his racehorses that he missed the afternoon prayer (ṣalāt al-ʿaṣr). Overcome with regret, he ordered the horses to be returned and slaughtered them (masaḥa meaning hamstringing and cutting their throats) as a sacrifice. However, al-Tabari ultimately favored the second narrative, supported by Ibn Abbas, which argued that Suleyman simply stroked the horses out of love, as harming innocent animals is unbecoming of a prophet. Al-Qurtubi’s later encyclopedic work analyzed these narrations through the lens of ʿiṣma, questioning how a prophet could destroy valuable wealth and torture animals. Al-Maturidi also wrestled with this, suggesting that if the slaughter did happen, it must have been permissible in Suleyman's specific law (sharīʿa). Fakhr al-Din al-Razi rejected the slaughter narrative entirely, arguing that a prophet could not commit a major sin like missing an obligatory prayer due to worldly distractions. In contrast, Ibn Kathir defended the slaughter narrative, arguing that Suleyman acted in "just anger" for the sake of Allah and that God rewarded him by giving him control over the wind as a replacement.
3. Russian Rendering:
This section is the core analytical chapter of the book, comparing how the four Russian translations translate and comment on the story of Suleyman and the horses, and how they resolve the linguistic and theological ambiguities. The section is broken down into four subsections corresponding to the linguistic analysis:
- 3.a Awwāb and the issue of time: Analyzes the term awwāb (repeatedly turning back) used to describe Suleyman in Q 38:30. Aliautdinov leaves the term untranslated in the main text but provides a detailed footnote explaining that while for ordinary humans "turning back" implies sinning and repenting, for prophets it represents a constant state of devotion. The other translators use Russian equivalents like "always turning" to preserve the sense of permanence. The section also notes how the translators render the word ashiyy (afternoon/evening), showing how their choices of synonyms subtly affect the timeline of Suleyman's missed prayer.
- 3.b Aliautdinov and Muslim ethics: Focuses on Shamil Aliautdinov's approach. Driven by his concept of "Muslim ethics" and modern sensibilities, Aliautdinov completely rejects the violent translation of masaḥa as hacking or killing the horses. He translates the verb as "stroking" and "caressing" the animals. In his footnotes, he explicitly labels translations that depict Suleyman hacking the horses as "ignorant and unacceptable," arguing that such violence is incompatible with the mercy of a prophet. He dismisses the missed-prayer narrative as "canonically unreliable" based on the views of modern scholar al-Sabuni, thereby eliminating the theological dilemma of a prophet neglecting his duties.
- 3.c Kalam Sharif and the majority opinion: Examines the "Kalam Sharif" translation, which takes a radically different path. The team translates masaḥa directly in the main text as "hacking/chopping" (rubit'). They justify this violent rendering by appealing to the concept of al-jumhūr (the majority opinion of classical scholars), citing figures like al-Tabari, al-Razi, al-Qurtubi, and Ibn Kathir, even though some of these classical scholars actually argued against the killing. To preserve prophetic ʿiṣma, the "Kalam Sharif" team adds a footnote clarifying that Suleyman's inspection of the horses was a form of worship (preparing for war) and that the slaughter was a lawful sacrifice (qurbān) where the meat was distributed to the poor.
- 3.d The Salafi paradigm and Beyond in Kuliev and Abu Adel: Compares the two Salafi-oriented translations. Elmir Kuliev closely follows the exegesis of al-Sa'di, translating the passage to show that Suleyman, filled with deep regret for missing his prayer, hamstrung and hacked the horses' heads off as a sacrifice. Kuliev's rendering emphasizes the theme of regret and turning to Allah, aligning with the Taymiyyan view that prophets can make mistakes but excel in sincere repentance. In contrast, Abu Adel departs from his typical Saudi source (al-Tafsīr al-Muyassar), which supports the slaughter narrative. Abu Adel chooses to translate masaḥa as "stroking." He bases this decision on the teachings of the Prophet Muhammad regarding mercy, arguing that it is inconceivable that a prophet would violently hack innocent animals simply because they distracted him.
Prophetic infallibility (ʿiṣma):
This section explores the development and nuances of the theological concept of ʿiṣma (prophetic infallibility or impeccability) in Islamic thought. While Muslims globally hold prophets in high esteem as moral exemplars, the exact theological boundaries of ʿiṣma have historically been a subject of intense debate among various schools of theology. The concept has roots in the Shia doctrine of the Imamate but was later heavily developed by Sunni schools, namely the Mu'tazila, Maturidis, and Ash'aris. The Mu'tazila maintained a strict stance, arguing that prophets do not commit any sins or errors. Maturidis allowed only for minor, non-sinful "slips" (zallāt), while Ash'aris offered a broader spectrum of opinions. A major issue discussed is nisyān (forgetfulness), which some scholars used to justify apparent prophetic errors without compromising their moral perfection. The author details the core hermeneutical challenge: reconciling the dogmatic belief in prophetic perfection with literal readings of Qur'anic passages where prophets express regret or repent. In response to Jewish and Christian narratives (isrāʾīliyyāt) that sometimes depicted prophets committing major moral failures, Islamic scholars developed rigorous exegetical frameworks to interpret these verses in a manner that preserves the flawless character of the prophets.
1. Selected Russian Qur’an Translations:
This section introduces and contextualizes the four highly influential modern Russian Qur'an translations examined throughout the book. The author emphasizes that these works are not mere linguistic translations but acts of exegesis (tafsirisation).
- Elmir Kuliev’s translation (originally published in 2002) is the most widely sold Russian translation. It is highly popular among Russian-speaking Salafi communities due to its literal rendering of God's attributes and its reliance on the methodology of Ibn Taymiyya and the exegesis of al-Sa'di. Despite facing legal challenges and a temporary ban in Russia, it remains highly influential.
- Abu Adel’s translation (2008) is an individual project that integrates simplified commentaries directly into the text, primarily drawing from the Saudi-produced al-Tafsīr al-Muyassar. It is designed to provide unambiguous guidance for lay readers.
- Shamil Aliautdinov’s translation (2012) is a massive, modernist work. Aliautdinov, a prominent Moscow imam and financial coach, seeks to present the Qur'an in the context of contemporary modernity, drawing on both classical and modern scholars, and emphasizing ethical and psychological relevance.
- DUMRT's "Kalam Sharif" (2019) is the most recent translation, published by the Spiritual Administration of Muslims of the Republic of Tatarstan. It was explicitly created to counter Salafi interpretations and represent a traditional Maturidi-Hanafi theological approach.
2. “To Kill or not to Kill” in the selected Tafsīr works:
This section shifts the focus to classical Islamic exegesis (tafsīr) to show that the debate over the translation of Q 38:30-33 is ancient and deeply contested. The author reviews the opinions of several classical "tafsīr heroes." In al-Tabari’s foundational exegesis, two opposing narratives are collected. The first narrative suggests that Suleyman was so captivated by his racehorses that he missed the afternoon prayer (ṣalāt al-ʿaṣr). Overcome with regret, he ordered the horses to be returned and slaughtered them (masaḥa meaning hamstringing and cutting their throats) as a sacrifice. However, al-Tabari ultimately favored the second narrative, supported by Ibn Abbas, which argued that Suleyman simply stroked the horses out of love, as harming innocent animals is unbecoming of a prophet. Al-Qurtubi’s later encyclopedic work analyzed these narrations through the lens of ʿiṣma, questioning how a prophet could destroy valuable wealth and torture animals. Al-Maturidi also wrestled with this, suggesting that if the slaughter did happen, it must have been permissible in Suleyman's specific law (sharīʿa). Fakhr al-Din al-Razi rejected the slaughter narrative entirely, arguing that a prophet could not commit a major sin like missing an obligatory prayer due to worldly distractions. In contrast, Ibn Kathir defended the slaughter narrative, arguing that Suleyman acted in "just anger" for the sake of Allah and that God rewarded him by giving him control over the wind as a replacement.
3. Russian Rendering:
This section is the core analytical chapter of the book, comparing how the four Russian translations translate and comment on the story of Suleyman and the horses, and how they resolve the linguistic and theological ambiguities. The section is broken down into four subsections corresponding to the linguistic analysis:
- 3.a Awwāb and the issue of time: Analyzes the term awwāb (repeatedly turning back) used to describe Suleyman in Q 38:30. Aliautdinov leaves the term untranslated in the main text but provides a detailed footnote explaining that while for ordinary humans "turning back" implies sinning and repenting, for prophets it represents a constant state of devotion. The other translators use Russian equivalents like "always turning" to preserve the sense of permanence. The section also notes how the translators render the word ashiyy (afternoon/evening), showing how their choices of synonyms subtly affect the timeline of Suleyman's missed prayer.
- 3.b Aliautdinov and Muslim ethics: Focuses on Shamil Aliautdinov's approach. Driven by his concept of "Muslim ethics" and modern sensibilities, Aliautdinov completely rejects the violent translation of masaḥa as hacking or killing the horses. He translates the verb as "stroking" and "caressing" the animals. In his footnotes, he explicitly labels translations that depict Suleyman hacking the horses as "ignorant and unacceptable," arguing that such violence is incompatible with the mercy of a prophet. He dismisses the missed-prayer narrative as "canonically unreliable" based on the views of modern scholar al-Sabuni, thereby eliminating the theological dilemma of a prophet neglecting his duties.
- 3.c Kalam Sharif and the majority opinion: Examines the "Kalam Sharif" translation, which takes a radically different path. The team translates masaḥa directly in the main text as "hacking/chopping" (rubit'). They justify this violent rendering by appealing to the concept of al-jumhūr (the majority opinion of classical scholars), citing figures like al-Tabari, al-Razi, al-Qurtubi, and Ibn Kathir, even though some of these classical scholars actually argued against the killing. To preserve prophetic ʿiṣma, the "Kalam Sharif" team adds a footnote clarifying that Suleyman's inspection of the horses was a form of worship (preparing for war) and that the slaughter was a lawful sacrifice (qurbān) where the meat was distributed to the poor.
- 3.d The Salafi paradigm and Beyond in Kuliev and Abu Adel: Compares the two Salafi-oriented translations. Elmir Kuliev closely follows the exegesis of al-Sa'di, translating the passage to show that Suleyman, filled with deep regret for missing his prayer, hamstrung and hacked the horses' heads off as a sacrifice. Kuliev's rendering emphasizes the theme of regret and turning to Allah, aligning with the Taymiyyan view that prophets can make mistakes but excel in sincere repentance. In contrast, Abu Adel departs from his typical Saudi source (al-Tafsīr al-Muyassar), which supports the slaughter narrative. Abu Adel chooses to translate masaḥa as "stroking." He bases this decision on the teachings of the Prophet Muhammad regarding mercy, arguing that it is inconceivable that a prophet would violently hack innocent animals simply because they distracted him.
Conclusion:
The conclusion synthesizes the findings of the case study. The author notes that the translations analyzed demonstrate highly diverse subjective approaches to interpreting the Qur'anic narrative. While theological commitments to ʿiṣma and specific creedal frameworks are important, the actual translation choices are often shaped by practical, cultural, and political factors in contemporary Russia. This includes the presence of state-banned literature lists, the public and legal scrutiny of Qur'an translations, and the need to present Islam in a non-violent, ethically coherent manner to a modern, multi-confessional audience. The author points out that the genre of modern Qur'an translation represents a "shift to the center," aiming to make the scripture directly accessible and understandable to lay Muslims without complex scholastic intermediaries. Ultimately, the book shows that the process of translating classical Islamic exegesis into modern Russian is a creative process of negotiation, where translators actively select, reinterpret, and sometimes reject classical opinions to align with modern ethical sensibilities.
Appendix:
The appendix serves as a primary source reference, providing the exact Russian texts of the translations of Q 38:31-33 by the four analyzed works: Kalam Sharif, Shamil Aliautdinov, Elmir Kuliev, and Abu Adel. It also includes the comprehensive footnotes and commentaries that accompanied these translations, as well as transcripts of public statements made by the translators (such as Kuliev and the Kalam Sharif team) defending their respective linguistic and theological choices. This section offers readers direct access to the raw material used in the study, highlighting the precise Russian vocabulary used (e.g., rubit' vs. poglazhivat') and the different structures of explanatory notes.
Appendix:
The appendix serves as a primary source reference, providing the exact Russian texts of the translations of Q 38:31-33 by the four analyzed works: Kalam Sharif, Shamil Aliautdinov, Elmir Kuliev, and Abu Adel. It also includes the comprehensive footnotes and commentaries that accompanied these translations, as well as transcripts of public statements made by the translators (such as Kuliev and the Kalam Sharif team) defending their respective linguistic and theological choices. This section offers readers direct access to the raw material used in the study, highlighting the precise Russian vocabulary used (e.g., rubit' vs. poglazhivat') and the different structures of explanatory notes.