An Islamic Biographical Dictionary of the Eastern Kazakh Steppe 1770-1912 Qurban-Ali Khalidi (Ed. Allen J. Frank & Mirkasyim a. Usmanov)

AN ISLAMIC BIOGRAPHICAL DICTIONARY OF THE EASTERN KAZAKH STEPPE

1770-1912

BRILL’SINNER ASIAN LIBRARY

edited by

NICOLA DI COSMO

DEVIN DEWEESE

CAROLINE HUMPHREY

VOLUME 12

AN ISLAMIC BIOGRAPHICALDICTIONARY OF THE

EASTERN KAZAKH STEPPE1770-1912

QURB$N-#AL^ KH$LID^

EDITED BY

ALLEN J. FRANK AND MIRKASYIM A. USMANOV

BRILLLEIDEN • BOSTON

2005

This book is printed on acid-free paper.

Library of Congress Cataloging-in-Publication Data

Qurb§n-#alÊ Kh§lidÊ, 1846-1913.An Islamic biographical dictionary of the Eastern Kazakh Steppe, 1770-1912 /

Qurb§n-#alÊ Kh§lidÊ ; edited by Allen J. Frank and Mirkasyim A. Usmanov.p. cm. — (Brill’s Inner Asian library, ISSN 1566-7162 ; v. 12)

Includes bibliographical references and index.ISBN 90-04-14127-81. Scholars, Muslim—Kazakhstan—Biography—Dictionaries. 2.

Muslims—Kazakhstan—Biography—Dictionaries. 3.Islam—Kazakhstan—History—Dictionaries. I. Frank, Allen J., 1964- II. Usmanov,Mirkasym Abdulakhatovich. III. Title. IV. Series.

BP63.K3K43 2004297’.092’25845—dc22[B]

2004057065

ISSN 1566-7162ISBN 90 04 14127 8

© Copyright 2005 by Koninklijke Brill NV, Leiden, The Netherlands

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v

CONTENTS

Acknowledgements. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vii

Introduction The Author and his Works . . . . . . . . . . . . . . . . . . . . . . . . . ix

Islam in Eastern Kazakhstan and Dzungaria . . . . . . . . . . . xiii

Islamic Biographical Dictionaries in Imperial Russia. . . . . . xviii

The Manuscript: Its Scope, Sources, and Language . . . . . . xx

Editors' Notes on the Edition. . . . . . . . . . . . . . . . . . . . . . . . xxiv

The Dictionary English Translation and Notes . . . . . . . . . . . . . . . . . . . . . . . 1 Turkic Text. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

Bibliography. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169

Indices Personal Names . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173 Place Names. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174 Ethnonyms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176

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vii

ACKNOWLEDGEMENTS

The editors wish to thank Devin DeWeese, Nicola DiCosmo, and Virginia Martin for their important help with various aspects of the work. We express special thanks to Michael Kemper, who first sug-gested the project, and to Dilyara Usmanova.


the author and his works ix

INTRODUCTION

The Author and his Works

Qurb§n-#AlÊ Kh§lidÊ (1846-1913)

Qurb§n-#AlÊ Kh§lidÊ al-$yagåzÊ al-ChawchagÊ is the author of several major and substantial historical works dealing primarily with the history of the eastern Kazakh steppe. His historical writings, both manuscript and printed works, are essential sources for the history of Kazakhstan and Xinjiang. They also stand out for their originality, and for the author’s mastery of oral sources.1

Qurb§n-#AlÊ was born in 1846 in the town of Ayaguz, a Cossackand merchant settlement and district seat at that time officially known as Sergiopol’, and located in eastern Kazakhstan, on the highway link-ing Semipalatinsk with the Semirech’e (Zhetisu). Ayaguz lies within the territory of the Nayman Kazakhs, a major tribe forming part of the Middle Horde (zhuz).2 His formal social status both as a Russian subject, and within local Muslim society as well, was as a “Chala Kazakh.” Chala Kazakhs were historically the children of Central Asian, Tatar, or Bashkir fathers and Kazakh mothers. “Shala” (spelled “chala” in Kazan Tatar orthography and in Russian documents) is a Kazakh word meaning, “halfway” or “partial.” As such, Chala Kazakhs were formally excluded from the patrilineal Kazakh kinship system, but were nevertheless part of Kazakh society, often living among Kazakh nomads and, of course, being linked to Kazakh society by kinship ties. Chala Kazakh status essentially placed the individual and his descendants in a legal category that was more or less identical

1 On Qurb§n-#AlÊ cf. Mirqasïym Gosmanov, Qaurïy qaläm ezennän, 2nd ed., (Kazan, 1994), 317-322; D. Kh. Karmysheva, “Kazakhstanskii istorik-kraeved i etnograf Kur-bangali Khalidi,” Sovetskaia Etnografiia 1971 (1), 100-110; Allen J. Frank and Mirkasyim A. Usmanov, Materials for the Islamic History of Semipalatinsk: Two manuscripts by AÈmad-WalÊal-Qaz§nÊ and Qurb§n#alÊ Kh§lidÊ, ANOR 11, (Berlin, 2001), 63-67.

2 The Kazakh tribes were (and are) organized into into three major groupings, called “zhuz” in Kazakh, and often translated as “orda” in Russian and “horde” in English; cf. V. P. Iudin, “Ordy: Belaia, Siniaia, Seraia, Zolotaia...,” Kazakhstan,Sredniaia i Tsentral’naia Aziia v XV-XVIII vv.,” (Alma-Ata, 1983), 106-165, cf. especially 140-154.

introductionx

to that of Kazakh nomads, at least as far as the Russian authorities were concerned. That status was, by the standards of imperial Rus-sia, relatively privileged.3 Chala Kazakhs, like Kazakh nomads, were exempt from the most onerous obligations placed on the peasantry of Russia proper. Since Chala Kazakh status held obvious benefits for Muslims from Russia, it should not be surprising that Tatars and Bashkirs with no kinship ties to Kazakhs nevertheless sought to obtain Chala Kazakh status. Evidently Qurb§n-#AlÊ’s father, Kh§lid, succeeded in doing so, and in fact Qurb§n-#AlÊ points out that while he was in a legal sense a Chala Kazakh, his ancestry on both his parents sides was from the Kazan region, and that ethnically he was a “Nughay,” that is, a Tatar.4

In fact, Qurb§n-#AlÊ traced his ancestry on both his parents’ sides from the village of Urnashbash, in Kazan province’s Kazan district. In a manuscript genealogical treatise Qurb§n-#AlÊ traces his ancestry back to a figure named Türkm§n B§b§, who is said to have come from Khiva during the reign of Abå’l-Gh§zÊ Bah§dur Kh§n (r. 1643-1663) and to have settled in the village of Sarda, in Kazan province. In Sarda Türkm§n B§b§ had three sons, B§ymur§d-QÙl, MuÈammad-Q§dirqÙl, and BÊkb§w. BÊkb§w settled in the nearby village of Urnashbash, where he had a son named #Usm§n (Ghosman). #Usm§n’s son was BÊkqÙl and BÊkqÙl’s son was Kh§lid, Qurb§n-#AlÊ’s father. Qurb§n-#AlÊ’s mother, #AfÊfa, was also descended from Türkm§n B§b§, but she was descended from Türkm§n B§b§’s son MuÈammad-Q§dirqÙl.5 Beyond her geneal-ogy Qurb§n-#AlÊ tells us little about his mother; as for his father, he informs us that Kh§lid was a merchant and a È§jjÊ. It should not be surprising that he was a source for some of the accounts related in

3 For an informed discussion of the imperial Russian “estate” (soslovie) sytem cf. Gregory L. Freeze, “The Soslovie (Estate) Paradigm in Russian Social History,” American Historical Review 91/1 (1986), 11-36.

4 Taw§rÊkh-i khamsa-yi sharqÊ, (Kazan, 1910), 387; it should be noted that Qurb§n-#AlÊused the self appelation “Nughay,” which Kazakhs and Central Asian Muslims used to refer to Muslims from the Volga-Ural region and Siberia. “Nughay” was in fact widely used as a self-designation among Volga-Ural Muslims inhabiting the Kazakh steppe, including in Dzungaria; cf. Allen Frank, Muslim Religious Institutions in Imperial Russia: the Islamic World of Novouzensk District and the Kazakh Inner Horde, (Leiden-Boston, 2001), 70; Mirkasiym Usmanov, “Tatar Settlers in Western China (Second Half of the 19th Century to the First Half of the 20th Century),” Muslim Culture in Russia and Central Asia from the 18th to the Early 20th Centuries vol 2, Anke von Kügelgen, Michael Kemper, Allen Frank eds., (Berlin, 1998), 244.

5 This genealogy is located in a manuscript in the private collection of M. A. Usmanov; cf. Gosmanov, Qaurïy qaläm ezennän, 2nd ed. (Kazan, 1995), 323.

the author and his works xi

Qurb§n-#AlÊ’s writings.6 He mentions a younger half-brother, MuÈam-mad-Sh§h b. Kh§lid, who studied in Semipalatinsk and Bukhara, and who was a madrasa instructor in Chawchak. MuÈammad-Sh§h evidently died at a relatively young age. However, he does not indicate who MuÈammad-Sh§h’s mother was, or any other information relating to Kh§lid’s wives.

Qurb§n-#AlÊ grew up in Ayaguz, and his primary education took place there, in the madrasa of Shaykh al-Isl§m $khånd b. MuÈammad-‘§diq b. Ism§#Êl (d. 1889).7 He continued his education in Semipala-tinsk, in the madrasas of the Seventh, and Eighth Mosques. One of his teachers there was Mull§ M§lik b. MuÈammad-RaÈÊm ShamawÊ, who was his main source for his history of Semipalatinsk, from which we know that Mull§ M§lik served briefly as im§m of the Seventh Mosque, and presumably taught in that mosque’s madrasa as well. Qurb§n-#AlÊtells us Mull§ M§lik excelled in the sciences of history and geogra-phy. Evidently Mull§ M§lik, both as a source of information and as a scholar, had a strong influence on Qurb§n-#AlÊ’s own development as a historian, and certainly whetted his interest in orally-derived history.8

In the Eighth Mosque Qurb§n-#AlÊ studied under #Abd al-Jabb§r b. #Ubaydull§h, a locally prominent and well-respected scholar who was from Chistopol’ district in Kazan Province, and who had studied in Bukhara.9 Qurb§n-#AlÊ also studied under Kam§l ad-DÊn b. MuÈam-mad-RaÈÊm, who taught in the Eighth Mosque from 1865 until 1882. Qurb§n-#AlÊ names him as his instructor in the science of logic.10 At some point before 1871 Qurb§n-#AlÊ went to LepsÊ to study Qur’§nrecitation with ‘af§ Q§rÊ b. J§rull§h, since in that year we know ‘af§Q§rÊ granted Qurb§n-#AlÊ a diploma in Qur’§n recitation, and he formally attained the rank of im§m.11 We also know that he studied for a period of time in Bukhara.12

By 1874 Qurb§n-#AlÊ had completed his studies and was appointed im§m of the Tatar mosque in the frontier town of Chawchak (pro-nounced “Shäwshäk” by local Tatars and Kazakhs), a commercial center and garrison town located just inside the portion of the Kazakh

6 Cf. Taw§rÊkh-i khamsa-yi sharqÊ, 194-195; Biographical Dictionary fol. 21b.7 Karmysheva, “Kurbangali Khalidi,” 101.8 Frank and Usmanov, Materials, 74-75; Biographical Dictionary, fol. 83b.9 Gosmanov, Qaurïy qaläm ezennän, 317.10 Biographical Dictionary, fol. 75a.11 Biographical Dictionary, fol. 61a.12 Biographical Dictionary, fols. 23a, 48a.

introductionxii

steppe controlled by China.13 For some reason the im§m in Chawchak, named MÊr-#AlÊ, had been removed from his post in September 1873, and Qurb§n-#AlÊ was invited to take his place, evidently thanks to the efforts of a fellow Ayaguzi in Chawchak named \usn ad-DÊnAfandÊ.14 Qurb§n-#AlÊ also witnessed the reconquest of the town in 1874 by Qing forces, who suppressed a Dungan rebellion there. In Chawchak he fulfilled the duties of im§m, but also taught in the local Tatar madrasa. He would retain this post until his death in 1913. All of his historical works appear to have been written in Chawchak. In 1881 he became the chief judge [q§îÊ] for the local Turkic Muslims.15

This position evidently involved establishing close working relations in legal matters with the local Russian consul, as well as with Muslim notables in the town and its environs. He performed a pilgrimage to the shrine of the AßÈ§b-i kahf in Kuna Turfan, and in 1897-1898 went on the Èajj, traveling from Chawchak to Mecca via Omsk, Moscow, War saw, Vienna, Budapest, Sofia, Istanbul and Syria.

Beyond his accomplishments in Qur’§n recitation and Islamic law, Qurb§n-#AlÊ was also a remarkably skilled and productive historian. He produced two published historical works. The first appeared in print in Kazan in 1889, and is entitled T§rÊkh-i jarÊda-yi jadÊda. It also exists in several manuscript copies. The work is an account of the pilgrimage he undertook in 1885 from Chawchak to the town of Kuna Turfan, in Chinese Turkestan, to visit the shrine there of the AßÈ§b-ikahf. It is a compilation of oral and written traditions recorded from local inhabitants, and deals with both local history and especially lore connected with local Muslim saints and shrines. It is a travel account, but other sections of the work deal with the history of the Dungans in the region as well, and is a major source for the hagiolatry and local traditions in Eastern Turkestan.16

13 This town is known as Chuguchak in Russian sources and as Tacheng in Chinese sources.

14 Biographical Dictionary fol. 42a.; cf. also Taw§rÊkh-i khamsa-yi sharqÊ, 334.15 Gosmanov, Qaurïy qaläm ezennän, 318.16 For a discussion of this work and its manuscript versions cf. H. F. Hofman,

Turkish Literature: a Bio-Bibliographical Survey V (Utrecht, 1969), 75-78. In addition, at least one additional manuscript copy is located in Kazan University Library’s Islamic manuscript collection; cf. A. S. Fätkhiev, Tatar ädipläre häm ghalimnäreneng qulyazmalarï,(Kazan, 1986), 39. Scholars who have used and cited this work include Ho-dong Kim, “The Cult of Saints in Eastern Turkestan—The Case of Alp Ata in Turfan,” Proceeding of the 35th Permanent International Altaistic Conference, (Taipei, 1993), 199-226 and Masami Hamada, “Supplement: Islamic Saints and their Mausoleums,” Acta Asiatica 34 (1978), 79-98.

islam in eastern kazakhstan and dzungaria xiii

Qurb§n-#AlÊ’s other published work is a 710-page compendium entitled the Taw§rÊkh-i khamsa-yi sharqÊ, that was published in Kazan in 1910. It is a major monument of Islamic historiography that developed in Imperial Russia. It contains extended treatments of the history of the khans of Khåqand, a history of Eastern Turkestan under the khw§jas, histories of Qålja and Chawchak under Chinese rule, a history of the Kazakh Middle Zhuz and of the Nayman tribe, and a history of the Semirech’e (Zhetisu) and the Ayaguz region under Russian rule. These chapters are based primarily on oral sources and clearly represent a lifetime of collection, most notably those of the Nayman Kazakhs, among whom Qurb§n-#AlÊ grew up. It also treats the ethnic history of the Turkic peoples of imperial Russia, and of the Mongols, and contains extended ethnographic treatments of the Kazakhs of the Middle Zhuz. Other sections of the work include Qurb§n-#AlÊ’s nar-rative of his Èajj pilgrimage, which he performed in 1897 and 1898. There are also chapters addressing the history of China and Japan, and a treatise on the Russo-Japanese War.17

Islam in Eastern Kazakhstan and Dzungaria

During the first decade-and-a-half of the twentieth century, when Qurb§n-#AlÊ was compiling his biographical dictionary, Islamic reli-gious institutions, and Islamic scholarship had attained a level of development and vitality that had never been seen on those area of eastern Kazakhstan, and that have not been seen since. The growth of Islamic institutions and Islamic knowledge in those regions was all the more remarkable as they had only been claimed, or reclaimed, as Muslim territory in the second half of the eighteenth century, with the Qing’s annihilation of the Dzungar khanate and most of the Oirat Mongols in the 1750’s. Politically, this vacuum was eventually filled by the expansion of Russian authority up the Irtysh River, from the northwest, and the establishment of Qing authority in eastern part

17 This major work has nevertheless been cited only rarely; cf. Karmysheva, “Kurbangali Khalidi,” 102-109; B. Kh. Karmysheva and Dzh. Kh. Karmysheva, “Chto takoe Arka-iurt? (k istoricheskoi geografii Kazakhstana),” Onomastika Vostoka,(Moscow, 1980), 108-114; Togan, Bügünkü Türkili (Türkistan) ve YakÌn Tarihi, 210, 250-253; 326-331; there is also a partial Kazakh translation, reportedly published in Almaty in 1992. However the editors have been unable to consult this edition; cf. Nabizhan Muqametkhanulï, Qïtaydaghï qazaqtardïng qoghamdïq tarikhï (1860-1920 zh. zh.), (Almaty, 2000), 309.

introductionxiv

of Dzungaria. The period examined in the biographical dictionary was marked by, on the one hand, the gradual strengthening of Rus-sian and Qing authority over the Kazakh nomads, and on the other, the intensification and revival of Islamic culture among the same nomads, and among Muslim migrants from both Russia and Central Asia. The simultaneous emergence of these two phenomena appear counter-intuitive, but it is not coincidental. The expansion of Islamic institutions among the nomads was part of a larger Islamic revival underway in Russia among the Muslim communities of the Volga-Ural region and Siberia since the second half of the eighteenth century. The penetration by Muslims from Russia of the steppe, especially by Muslim merchants, was closely tied to the integration of the Kazakh steppe into the Russian economy. The center of Islamic scholarship and education in the eastern Kazakh steppe was the Russian city of Semipalatinsk, which by the 1880’s boasted nine permanently-functioning madrasas, rivaling as Islamic centers the cities of Kazan and Orenburg, and surpassing significant centers such as Astrakhan, Troitsk, and Petropavlovsk.

For the Kazakhs under Qing control, the situation was somewhat different. Following the annihilation of the Dzungars in the 1750’s, the Qing military authorities did not discourage Kazakh tribes from occupying the pastures formerly used by the Dzungars. They allowed the Kazakhs to cross their military lines of control, and particularly benefited from the Kazakh livestock trade. The Qing authorities exported silk, and later, cotton from Altishahr region to the south, in what became a lucrative trade. However, specialists on Qing history in Xinjiang also emphasize that, on the basis of Qing trade and trib-ute practices, from the 1760’s to perhaps 1850 the Kazakhs cannot be considered to have been bona fide Qing subjects.18 Beginning in the 1860’s, however, and especially following the Qing reconquest of Qålja and Chawchak from the Dungans in 1874, and the reconquest of Kashghar from Ya#qåb B¿k in 1877, the Qing were more aggres-sive in establishing their authority over the Kazakhs, who had largely

18 Some recent scholarship has brought into question the Kazakh nomads’ status as Qing subjects, at least in the first half of the nineteenth century; cf. Nicola Di Cosmo, “Kirghiz Nomads on the Qing Frontier: Tribute, Trade, or Gift Exchange?” Political Frontiers, Ethnic Boundaries, and Human Geographies in Chinese History, Nicola Di Cosmo and Don J. Wyatt, eds., (London, 2003), 356; James Millward, Beyond the Pass: Economy, Ethnicity, and Empire in Qing Central Asia, 1759-1864, (Stanford, California, 1998), 45-48, 304.

islam in eastern kazakhstan and dzungaria xv

remained neutral during the rebellions of the 1860’s and 1870’s.19 The re-establishment of Qing control over the Kazakh nomads appears to have stimulated the development of Islamic institutions in Dzun-garia. Qurb§n-#AlÊ gives us a partial picture of Islamic institutions in Chawchak, although his coverage of Islamic institutions begins from 1874, the date when he became im§m and when the Qing authorities reasserted their control after the Dungan rebellion. His biographi-cal dictionary furnishes no information on Dungan institutions and personalities in the town, suggesting the Turkic and Dungan Muslim communities were segregated. In the period Qurb§n-#AlÊ covers, we see a roughly equal proportion of Sart scholars from the Ferghana Valley, Volga-Ural Muslims, particularly from Ayaguz, and Kashgharis. Volga-Ural migrants were especially active in commercial activities, and generously supported the area’s religious institutions. Similarly, scholars from Semipalatinsk even staffed madrasas among the Kazakhs in the Chinese-controlled Altay Mountains, at the headwaters of the Irtysh River.20

On both sides of the border—the “border,” if it was demarcated at all, in fact does not seem to have impeded the movement of people or goods in any perceptible way at this time—Muslim society, and espe-cially the #ulam§, was heterogeneous and multi-ethnic. Similar conditions have been observed at the western boundary of the steppe, along the “border” separating the Kazakh Inner Horde from the provinces of Russia proper.21 At the same time, the vast majority of the Muslim population anywhere in the Kazakh steppe consisted of Kazakhs, and Kazakhs had a strong influence as “consumers” of Islamic scholarship and education. In Semipalatinsk, Kazakhs made up the majority of the Muslim population. In the first half of the nineteenth century they also constituted the majority of students in that city’s madrasas. Mus-lims scholars and Sufis, especially those from the Volga-Ural region, earned livelihoods educating nomads, both as itinerant scholars and as permanent residents of Kazakh communities. As the nineteenth century progressed, Kazakh-language mass-market book publishing became a lucrative commercial activity for the Muslim printing houses of Kazan, Ufa, Orenburg, and St. Petersburg. Kazakhs were playing

19 On relations between the Kazakh nomads and the Qing authorities in the second half of the nineteenth century, cf. Muqametkhanulï, Qïtaydaghï qazaqtardïng, passim.

20 Muqametkhanulï Qïtaydaghï qazaqtardïng, 252.21 Frank, Muslim Religious Institutions, 312-313.

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an increasingly important role in Islamic education, Islamic scholar-ship, and in the funding of Islamic institutions.22

The role of Central Asia and Central Asians in the Islamic revival was also significant. For the areas under Russian control, Central Asians, especially those from Tashkent and the Ferghana Valley, were active in economic and religious life. In Semipalatinsk their economic significance rapidly declined after the Russian conquest of Tashkent in 1865 and the defeat of the khanate of Khåqand in 1868. However, Qurb§n-#AlÊ’s dictionary makes it plain that Central Asians, including Kashgharis, were especially prominent in Dzungaria, especially in Chawchak, and among some of the nomadic Kazakh communities. Most significantly, the absolute center of Islamic scholarship for the Kazakh steppe, and for the Volga-Ural region and Siberia as well, was Central Asia, and above all, the city of Bukhara. Qurb§n-#AlÊexpressed the highest respect for that city’s scholars and scholarship, and the region’s greatest scholars and Sufis are identified as having been trained in that city.

Russian observers, and russophile Kazakhs such as Chokan Valikha-nov, have pinned the “blame” for this revitalization of Islamic insti-tutions among the Kazakh nomads on outsiders. Valikhanov names “fanatical” Tatars and Central Asians as somehow insinuating an alien ideology among naive and passive Kazakhs. From Islamic sources for the period there is ample evidence that the Kazakh nomads themselves were anything but passive, and in fact powered this revitalization. Qurb§n-#AlÊ frequently notes the remarkable piety of the Kazakh nomads, and even admonishes them for altering their oral histories out of a mistaken sense of Islamic piety. However, Muslim observers across the Kazakh steppe have emphasized not only the piety, but also the intense orthodoxy of the Kazakhs nomads. This well-documented view contradicts the commonly encountered belief that Kazakh nomads were somehow predisposed to heterodoxy, which had to be suppressed by more “orthodox” Muslims from sedentary societies.

Islamic institutions among the nomads of the northeastern Kazakh steppe also differed in several ways from those of other Kazakh com-munities. One difference concerns khw§ja clans, that is, communities claiming descent from the four Righteous Caliphs. For reasons that are

22 Allen Frank, “Islamic Transformation on the Kazakh Steppe: toward an Islamic History of Kazakhstan under Russian Rule,” The Construction and Deconstruction of National Histories in Slavic Eurasia, ed. Hayashi Tadayuki, (Sapporo, 2003), 282-285.

islam in eastern kazakhstan and dzungaria xvii

not clear, the khw§ja clans that played such an important role in the religious life of the Kazakh communities on the western and southern Kazakh steppe, and especially in the Syr-Darya Valley, appear to have been largely absent, or at best to have played a very limited role, among the Kazakhs of the Middle Zhuz on the northeastern steppe. In his survey of khw§ja clans on the Kazakh steppe, Ashirbek Mumi-nov does not cite any examples among the Kazakhs of the Middle Zhuz.23 Similarly, khw§ja clans are not mentioned for the Middle Zhuz in recently-published and extensive Russian genealogical sources on khw§jas in this period.24 Qurb§n-#AlÊ makes no mention of khw§jas in his genealogical materials for the Middle Zhuz either, and it is doubtful that they would have escaped his attention had they been present.25

The khw§jas he does mention in the region, however, come not from a Kazakh milieu, but were arrivals from Bukhara and Tashkent.

Despite these differences, Islamic life and Islamic institutions in eastern Kazakhstan and Dzungaria were subject to essentially the same forces, and exhibited the same features, as the Islamic institutions in the western part of the steppe (Kazakh communities in close proximity to the Central Asian khanates were institutionally, economically, and politically more integrated with Central Asian sedentary communi-ties). The commercial elite, and partially by extension, the #ulam§,were dominated by migrants from the Volga-Ural Muslims and their descendants. However, Kazakh nomads gained increasing prominence within the commercial and religious elites as the nineteenth century progressed.26 Central Asians also occupied prominent positions, as merchants, Sufis, and scholars. Such a characterization can be made for the steppe under both Russian and Chinese control.

23 Cf. Aàirbek Muminov, “Die Qoìas—Arabischen Genealogien in Kasachstan,” Muslim Culture in Russia and Central Asia from the 18th to the Early 20th Centuries. Vol. 2: Inter-Regional and Inter-Ethnic Relations Anke von Kügelgen, Michael Kemper, Allen J. Frank eds., (Berlin, 1998), 193-210.

24 Cf. I. V. Erofeeva, Rodoslovnye kazakhskikh khanov i kozha, (Almaty, 2003).25 He does, however, mention khw§jas who came from the town of Turkistan to

serve as im§ms in the settlement of Karkaralinsk; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 445.26 This has been documented for the city of Semipalatinsk; cf. Frank and Usmanov,

Materials, 6.

introductionxviii

Islamic Biographical Sources in Imperial Russia

Before discussing the manuscript itself in detail, it may be useful to place Qurb§n-#AlÊ’s biographical dictionary in the historiogaphical context of the time, since his biographical dictionary fits firmly in both the broader tradition of the Islamic biographical dictionary as a whole, and more narrowly, within the genre of the Islamic bio-graphical dictionary as it evolved in late Imperial Russia. Of course, the biographical dictionary existed in Central Asia since very early in the Islamic period, but during Qurb§n-#AlÊ’s lifetime the genre reemerged with particular vitality in his ancestral homeland, the Volga-Ural region of Russia. Here the biographical genre reemerged in the 1880’s, documenting that region’s remarkable Islamic resurgence that began in the late eighteenth century. The Kazan scholar \usayn b. AmÊr-Kh§n (Amirkhanov) included extensive biographical information on the #ulam§ of the Volga-region, including those of Orenburg and regions of the western Kazakh steppe in his historical commentary Taw§rÊkh-i Bulgh§rÊya, published in Kazan in 1883. However, the Mus ta f§d al-akhb§r fÊ aÈw§li Qaz§n wa Bulgh§r, by the Kazani theolo-gian Shih§b ad-DÊn Marj§nÊ (1819-1889) can be considered the first really extensive biographical dictionary of that region. The second volume of this work, published in Kazan in 1890, is structured more consistently and consciously as a biographical dictionary and covers a broad period, from the late seventeenth century, to the period of Marj§nÊ’s lifetime.27

Riî§’ ad-DÊn b. Fakhr ad-DÊn (Fakhrutdinov) (1859-1936) compiled the second major biographical dictionary, which in its scope and extent is certainly the greatest example of the Islamic biographical dictionar-ies published in Russia. Riî§’ ad-DÊn’s work, which he titled $s§r, was composed in four parts, from the 1890’s down to the 1920’s, cover-ing Muslim personalities of the Volga-Ural region and the Kazakh steppe from the tenth century CE down to the early Soviet period. The first two parts were published in fifteen fascicles in Orenburg and Ufa from 1900 to 1908. The third part, which was completed before the 1917 Revolution, and the fourth part, compiled after 1917, were never published, and remain in the manuscript collection of

27 Shih§b ad-DÊn Marj§nÊ, Mustaf§d al-akhb§r fÊ aÈw§li Qaz§n wa Bulgh§r II, (Kazan, 1900).

islamic biographical dictionaries in imperial russia xix

the Bashkortostan Academy of Sciences in Ufa.28

MuÈammed Mur§d ar-RamzÊ (1855-1934) compiled the third major biographical dictionary, an Arabic work titled TalfÊq al-akhb§r wa-talqÊÈal-§th§r fi waq§’Ê Qaz§n wa-Bulgh§r wa-mulåk at-Tat§r. This two-volume work was published in Orenburg in 1908, and the biographical diction-ary is contained in the second volume. Coincidentally, RamzÊ, who fled Russia during the civil war there, eventually settled in Chawchak, where he died in 1934.29

All of these works share certain features. They focus primarily on scholars and Sufis from the Volga-Ural region, emphasizing their insti-tutional activities and their roles in various topics and controversies constituting the area’s “Islamic Discourse.” The geographic focus is primarily the cities of Kazan and Orenburg, as well as the villages and towns of the Volga-Ural region that contained particularly pro-lific scholars and productive madrasas, such as Qishq§r, IstarlÊãam§q,IstarlÊb§sh, and Machkara, to name a few. Such coverage necessarily extended into the western regions of the Kazakh steppe, particularly those regions neighboring Orenburg province. However, besides the city of Orenburg and the town of Orsk, further to the east, those Mus-lims scholars are only haphazardly covered in these works. It must be noted that RamzÊ, who himself studied in the town of Troitsk, pays particular attention to the scholars of that town, and Riî§’ ad-DÊnincludes several figures from Petropavlovsk (Qïzïlj§r), but only one from Semipalatinsk. Other important areas of Muslim settlement, and Islamic scholarly activity, such as the lower Volga region (Astrakhan province), and Siberia are only incompletely covered in these neces-sarily broad works.

In the shadow of these major biographical works, more locally-focused biographical dictionaries are very poorly developed, if not wholly absent from the Volga-Ural region. This is not to say that we lack biographical sources on more localized regions. Quite the contrary is in fact the case, as the village history genre, which historians have

28 Michael Kemper, Sufis und Gelehrte in Tatarien und Baschkirien, 1789-1889: Der islamische Diskurs unter russischer Herrschaft, (Berlin, 1998), 9; cf. also A. I Kharisov, “Kollektsiia rukopisei Rizaitdina Fakhretdinova v nauchnom arkhive BFAN SSSR,” Tvorchestvo Rizy Fakhretdinova, (Ufa, 1988), 78-85.

29 N. G. Garaeva, “Traditsii tatarskoi istoriografii v ‘Talfik al-akhbar’ M. Ram zi,” Problema preemstvennosti v tatarskoi obshchestvennoi mysli, (Kazan, 1985), 84-96; N. G. Garaeva, “Murad Ramzi (1855-1934),” Iz istorii Al’met’evskogo regiona I, (Kazan, 1999), 187-198.

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only begun to examine, contains extensive biographical information on the #ulam§ throughout Russia.30 However this narrative genre, in its structure and development, must be seen as distinct from the bio-graphical dictionary.31

The Manuscript: Its Scope, Sources and Language

Description and history

The biographical dictionary is written in a 137-folio manuscript. The manuscript is an autograph of Qurb§n-#AlÊ’s and is evidently a unique copy. Its dimensions are 13 by 20.7 centimeters. Full pages typically comprise from 22 to 24 lines. The dimensions of the text itself are from 10 to 18 centimeters. The paper is thin, of European origin, and the text is written in black ink. The folios are loose and unfastened, and it is possible that some folios have been lost, since several entries appear to be cut off. Folios 1a-18b contain the his-tory of Semipalatinsk and its mosques;32 folios 19b-109a contain the untitled biographical dictionary; folios 110a-112a contain materials on this history of Chawchak, and folios 112b-137b contain genealogical information on Qurb§n-#AlÊ’s family.33

The manuscript is today preserved in the private collection of Mir-kasiym Usmanov, and its history is as follows: Following Qurb§n-#AlÊ’sdeath in 1913, it was preserved among his papers, and eventually came into the possession of his grandson, Ma#ßåd b. #Abd aß-‘am§db. Qurb§n-#AlÊ Kh§lidÊ. Mirkasyim Usmanov obtained the manuscript in Tashkent in 1987 from Ma#ßåd’s wife, Raykhan Khalidova.34

Dating

There is evidence that Qurb§n-#AlÊ began compiling his biographical dictionary before the publication of the Taw§rÊkh-i khamsa-yi sharqÊ in

30 On this genre, cf. Frank, Muslim Religious Institutions, 27-36.31 The only locally-focused work that is at least partially structured as a biographi-

cal disctionary is a section on local Sufis in the T§rÊkh-i Astarkh§n (Astrakhan, 1907), of Jah§n-Sh§h an-NÊzhgh§råãÊ.

32 This work was published in 2001; cf. Frank and Usmanov, Materials, 63-97.33 Dzh. Karmysheva mentions a copy of what is evidently the same genealogical

treatise as being located in the manuscript collection of the Academy of Sciences of the Kazakh SSR; cf. Karmysheva, “Kurbangali Khalidi,” 101, n. 1.

34 Cf. Gosmanov, Qaurïy qaläm ezennän, 323-324.

the manuscript: its scope, sources, and language xxi

1910, as his entry on his teacher Kam§l ad-DÊn b. #Abd ar-RaÈÊm is dated 1325 AH (1907-1908 CE). However, it appears that a substan-tial portion, possibly the bulk of the dictionary, was compiled after that book’s publications, since he cites the Taw§rÊkh-i khamsa-yi sharqÊextensively, and at one point even cites a page number. In any case, it appears the dictionary in its present form was begun in 1911.

Given Qurb§n-#AlÊ’s scholarly, literary, and personal connections with the Volga-Ural region (his two printed works were published in Kazan), there is every reason to place Qurb§n-#AlÊ’s dictionary in the tradition of the Volga-Ural Islamic biographical dictionary. He may have been, and probably was, exposed to important Central Asian and other biographical works; we do know if he consulted Marj§nÊ’svolumes as a source for his own works. He also evidently corresponded with Riî§’ ad-DÊn b. Fakhr ad-DÊn in the latter’s capacity as editor of the journal Shåra. It is not clear if he was familiar with RamzÊ’s work, which appeared only five years before Qurb§n-#AlÊ’s death in 1913.

Nevertheless, Qurb§n-#AlÊ’s dictionary differs in some important ways from the published works that doubtlessly influenced him; indeed his biographical dictionary stands out for its remarkable originality and literary vitality. As with the works of Marj§nÊ and Riî§’ ad-DÊn,Qurb§n-#AlÊ’s focuses on the #ulam§ and their patrons. He records the essential biographical information of his subjects: dates, ancestry, places of study, official positions, teachers, students, etc. However, he consciously stretches the definition of who is a scholar, by including legendary figures, Russian generals, Turkish writers, Polish Muslim scholars, minor officials, and even locally famous wrestlers. His more unconventional entries usually contain justifications, linking the subjects to the ranks of scholars. In this way Qurb§n-#AlÊ forsakes the strict confines of the scholarly biographical dictionary.

Scope and contents

For the most part, Qurb§n-#AlÊ’s dictionary focuses on the scholars and Sufis of two cities on the Kazakh steppe: Semipalatinsk (SemÊ, or SemÊpål§ã), in the Russian-controlled part, and, and Chawchak in the Chinese-controlled part. Approximately half of the work is devoted to figures associated with Semipalatinsk, which was the region’s dominant center of Islamic education, exerting a broad influence across the eastern Kazakh steppe, including among the Kazakhs under Chinese rule. He also includes figures from regional smaller cities, primarily under Russian control, such as Bakhta (B§khta), Sergiopol’ ($yagåz),

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Lepsy (LepsÊ), Kopal (Qap§l), Ust-Kamenogorsk (—stk§men), Kokpekty (KÙk-Tir§k), and Zaisan (Jays§n). Qurb§n-#AlÊ also includes numerous “nomadic” scholars, who traveled with nomadic Kazakh communities, both in Russia and in China.

The importance of this biographical dictionary to our understanding of the Islamic history of the Kazakh steppe cannot be overemphasized. At the most basic level, his biographical dictionary fills an important blank spot in the history of Inner Asian Islam, and in Islamic history as a whole. It chronicles an integrated and fully conscious Islamic society and its institutions on the eve of being subsumed by the ideological forces of nationalism, modernism, communism, and imperialism, all of which were committed to denying and ultimately destroying the cohesion of an Islamic community that was non-national and multi-ethnic, and that had evolved in that part of Inner Asia over the previ-ous century and a half.

No less significantly, the work stands out as a work of literature, rich in subtlety, detail, and above all, humor. It is that rare historical work—in any language—that is at times genuinely funny. A keen and sympathetic observer of human psychology, Qurb§n-#AlÊ delights in tall tales, jokes, and funny stories, and in deflating the pompous. While he assures us he includes unflattering stories “not to blame, but to illustrate,” at the conclusion of the manuscript he also reveals he included “scholars and people who by their nature were amusing in various ways.”35 It merits attention not just as a historical source, but also for its own sake, and stands firmly on its literary merits.

Oral Sources

One of the salient characteristics of the Islamic historiographical tradi-tions of the Volga-Ural region and the Kazakh steppe, in particular its manuscript tradition, is that oral traditions constituted the main body of sources. This was the case in the Chingisid court histori-ography of the seventeenth century, the Bulgharist historiography of the eighteenth and nineteenth centuries, and in the biographical dictionaries.36 While the use of oral sources sharply distinguished this Islamic historiography from the later works of modernist Tatar historians, who relied instead upon Russian documentary materials, it needs to be emphasized that Islamic scholarship at that time was

35 Biographical Dictionary, fol. 98a.36 On these genres cf. Kemper, Sufis und Gelehrte, 315-358.

the manuscript: its scope, sources, and language xxiii

in large measure an oral scholarship, in which oral transmission of knowledge was not only deemed acceptable, but in fact, in the pres-ence of verification, was held most authoritative. An example of the preeminence of oral authority was the Qur’§n itself, and the science of Qur’§n recitation. Russian presses may have flooded the empire with cheap printed editions of the Qur’§n, but the most authoritative ver-sions were undoubtedly those recited by the q§rÊs.37 Another example of this feature of Islamic scholarship is the entire system ÈadÊth clas-sification. Clearly, the shift by Tatar modernist historians in the early twentieth century from Muslim oral sources to Russian documentary sources was fraught with considerable religious significance.

Fortunately for us, Qurb§n-#AlÊ had little use for modernist history-writing or for modernism in general. His previous works did make use some documentary evidence. In the Taw§rÊkh-i jarÊda-yi jadÊda he included documents copied at at least one Muslim shrine in Chinese Turkestan. In his Taw§rÊkh-i khamsa-yi sharqÊ we encounter Turkic trans-lations of Russian documents dealing with Kazakh history. However, in both of these works the share of documentary sources is very small. Indeed, in the Taw§rÊkh-i khamsa-yi sharqÊ nearly all of the major narra-tive sections, dealing with the history of Kashgharia, the khans of the Khåqand, the Kalmyks, and especially the chapters on the Kazakh steppe and the Kazakhs themselves, are based on oral sources. In his biographical dictionary Qurb§n-#AlÊ emphasizes his belief in the trustworthiness of his Kazakh oral sources in the Taw§rÊkh-i khamsa-yi sharqÊ.38 Undoubtedly, Qurb§n-#AlÊ, who spent all of his life among the Kazakh nomads, particularly those of the Nayman tribe, was strongly influenced by the prominence, or even dominance, of oral sources and recitation in all aspects of Kazakh oral literature, including epics, and historical folklore. There is no doubt that he highly esteemed these traditions, and was diligent and scrupulous in recording them.

Language

The language of the work is complex and often difficult. Qurb§n-#AlÊwrites his work primarily in the Turki of an educated scholar of the

37 Cf. for example, William A. Graham, Beyond the Written Word: Oral Aspects of Scripture in the History of Religion, (Cambridge, 1987), 96-115; for a discussion of Qur’§nrecitation in the Volga-Ural region cf. Guzel’ Saifullina, Muzyka sviashchennogo slova: chtenie Korana v traditsionnoi tataro-musul’manskoi kul’ture, (Kazan, 1999).

38 Biographical Dictionary, fol. 38a.

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time. The language is in many respects typical of the Volga-Ural region, containing vernacular Tatar elements, as well as Central Asian, and especially Ottoman, grammatical and spelling conventions. It also contains Persian and Arabic elements, including Qur’§nic phrases. While clearly comfortable and articulate in the literary languages of Islam, Qurb§n-#AlÊ was also very fond of the spoken language, espe-cially as he relied so extensively on oral sources. In this respect, the language of the work is equally remarkable for its vernacular quality. The work is replete with extended quotations and reported speech. Several passages are written to reflect spoken Kazakh. Qurb§n-#AlÊ’sown Kazan Tatar pronunciations are occasionally reflected in the orthography.39 Most remarkably, he took care to record the “street language” of the region, replete with jokes, puns, insults, and even—or perhaps especially—obscenities. In both the quoted speech and the more formal narration, special effort was made to retain the regis-ter of the original language in the translation. Qurb§n-#AlÊ’s writing style combines both the formal characteristics of Islamic scholarly writing, and the folksy and unvarnished aspects of reported speech. The editors have tried to faithfully transmit this remarkable style in a colloquial English translation, and early on chose a flexible style of translation, over a more literal style. Nevertheless, the meaning of a few passages remained unclear, and are marked accordingly in the translation. Finally, Arabic phrases and passages appear in italics in the English text.

Editors’ Notes on the Edition

The manuscript itself was for the most part clearly written and com-plete, and required little editing. In the main text, only one entry was duplicated (that of MuÈammad-AmÊn Manßårof), and both versions were retained, since the same story was told slightly differently in each version. Redundant passages in the edited and recopied entries at the end of the manuscript were excluded. However, when they contained supplemental information, or offered clarifications, those passages were integrated into the entries. Idiosyncrasies in Qurb§n-

39 For example, he spells the name of the Azerbaijani city of Sheki as “ChakÊ.”Similarly, the city of Chawchak, pronounced Shäwshäk in the Kazan Tatar dialect, is spelled “Chawchak.”

editors’ notes on the edition xxv

40 Cf. Mirkasïm Gosmanov, Yabïlmaghan kitap, (Kazan, 1996).41 The emergence of the term “Tatar” as a unifying ethnonym among Volga-Ural

Muslims is rather controversial, and need not detain us here; nevertheless, there is evidence that it emerged rather late in the nineteenth century. Central Asians and Kazakhs referred collectively to Volga-Ural Muslims, including often Bashkirs, as “Nughay.” This ethnonym was adopted by Tatars inhabiting the Kazakh steppe, eventually becoming a self designation. In his biographical dictionary Qurb§n-#AlÊdoes not use the term “Tatar” as an ethnonym.

42 Adeeb Khalid has argued that the term “Sart” was a Russian colonial construct disseminated through Russian Orientalist scholarship; cf. Adeeb Khalid, The Politics of Russian Cultural Reform: Jadidism in Central Asia, (1998), 199-208; He seems, however, to underestimate the prevalence, and endurance, of the term in Central Asian his-

#AlÊ’s spellings were retained where they consistently appeared. The manuscript has never before been published, with the exception of folio 66b, which appeared as a facsimile among the illustrations for a previously-published monograph.40

A Note on place names, ethnonyms, and personal names

In the translation personal names are transcribed to reflect Qurb§n-#AlÊ’s spellings. However, Russian names are given in their Russian forms only when they can be identified with certainty. Otherwise, they, too, are given in transcribed form.

Ethnonyms are somewhat more problematic, particularly since the society to which Qurb§n-#AlÊ belonged focused more on ancestry and genealogy than on ethnic affiliation. This emphasis is obvious in most Islamic works of his era, even if this characteristic often overlooked by many scholars today. Indeed, after ancestry, Qurb§n-#AlÊ tends to emphasize corporate, rather than ethnic affiliation. Imperially-defined corporate affiliations were crucial indicators of communal status among Muslim in imperial Russia, particularly in the Volga-Ural region, Siberia, and on the northern and eastern Kazakh steppe. At the same time, by 1910 national affiliations were beginning to develop among Muslims, including on the Kazakh steppe, and we can see from Qurb§n-#AlÊ’s work that ancestry, corporate affiliation, and national identity are all reflected in the work. Most prominent in the work are the Kazakhs (qaî§q) and Tatars (någh§y).41 Other terms, such as Bashkir (b§shqÙrd), and Teptiar (tibt§r) are more ambiguous, and prob-ably reflect more corporate, than ethnic, affiliations. For Central Asian communities we see a number of designations used, most prominently “Sart” (ß§rt),42 Kashghari (k§shgharÊ), and Dungan (dång§nÊ). As with

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personal names, Qurb§n-#AlÊ’s versions are retained in an anglicized form, although “nugh§y” will be consistently rendered as “Tatar,” in part to avoid confusing Volga-Ural Muslims with the Noghays of the North Caucasus, a group Qurb§n-#AlÊ does not mention in his biographical dictionary.

The treatment of place names is particularly thorny for a region divided by imperial borders, and by shifting national boundaries as well. For towns in modern Kazakhstan and for small Muslim villages in the Volga-Ural region Qurb§n-#AlÊ’s forms have been rendered simply in transcribed form. The exceptions to this rule are the cities of Semi-palatinsk, which Qurb§n-#AlÊ renders several ways (SemÊ, SemÊ-P§l§d,et.), and Petropavlovsk, a major city whose Muslim name, Qïzïlj§r,is likely unfamiliar to most readers. Therefore the Russian forms will be retained for the sake of consistency and clarity. Cities in Russia proper will appear in standard English spellings, usually renderings of the Russian forms, such as: Kazan, Orenburg, and Omsk. Similarly, well-known Central Asian cities appear in standard English renderings, such as Bukhara, Tashkent, and Kashghar. Other Central Asian cit-ies, as well as Turkic place names in China, appear as transcriptions of Qurb§n-#AlÊ’s renderings, for example, Khåqand and Awliy§-$t§.Chawchak, rendered in Russian sources as Chuguchak, and in most Western maps of China as Tacheng, will be rendered in the form closest to Qurb§n-#AlÊ’s own spelling. All Russian and Turkic forms will be cross-referenced in the index.

torical literature, particularly in manuscript works. Qurb§n-#AlÊ was certainly a very keen observer of the communal affiliations among which he lived. He uses the term primarily to refer to Muslims originally from the Ferghana Valley and Tashkent, where the term was quite common before and after the Russian conquest.

english translation and notes 1

THE DICTIONARY



ENGLISH TRANSLATION AND NOTES/21b/

In the Name of God, the Merciful,

the Compassionate

The Letter Alif

Abå’l-Q§sim ^sh§n b. Kh§n-TÙrä ^sh§n T§shkandÊ

This person was a \usaynÊ and with respect to the Sufi path, by means of intermediaries, reached as far as His Holiness #AlÊ. ([Here is] the genealogy which my father had written and obtained from the late Kh§n-TÙrä ^sh§n). His genealogy consequently is in my pos-session. ^sh§n Kh§n TÙrä Kh§n was alive until the final days of the Mu#addal Kh§n,1 and I do not know exactly the year of his death. The subject of this biography, Abå’l-Q§sim, was alive until 1300 AH [1882-83 CE]. After his death his son H§shim Kh§n TÙrä became his successor. After his death, ^sh§n B§qÊ Kh§n TÙrä assumed their places. We heard that presently the Sufi lodge [kh§naq§h] and the madrasa are under that [latter] person’s administration. During the time of Islam, Kh§n-TÙrä Kh§n was the first among the authoritative people of Tashkent, and perhaps of the Ferghana region; during the Russian era what his son Abå’l-Q§sim said was influential, and his honor and respect were complete among the inhabitants of Tashkent and its environs. His madrasa was prosperous and filled with students; many mull§s graduated and were assigned to cities and to creation.

His Sufi lineage was as follows: it goes back to His Holiness AbåBakr (may God be pleased with him).2 His Holiness Kh§n TÙrä Kh§n

1 An epithet of MuÈammad-#AlÊ b. #Umar Kh§n, ruler of Khåqand (r. 1823-1842); cf. Qurb§n-#AlÊ Kh§lidÊ, Taw§rÊkh-i khamsa-yi sharqÊ, (Kazan, 1910), 16-20.

2 #Abdull§h b. MuÈammad-#$rif al-Ma#§zÊ, writing at about the same time as Qurb§n-#AlÊ, indicates that Kh§n TÙrä Kh§n was licensed by the Bukharan Naqshbandi figure KhalÊfa \usayn, and was indeed one of his khalÊfas; cf. Abå #Abdar-RaÈman #Abdull§h b. MuÈammad-#$rif al-Ma#§zÊ, al-Qaãra min biÈ§r al-Èaq§yÊqfÊ tarjumat-i aÈw§l-i mash§yikh aã-ãar§yÊq, (Orenburg, n.d.), 28-29. KhalÊfa \usayn, or rather KhalÊfa MuÈammad-\usayn (1784/85-1833/34), had studied in Samarqand under KhalÊfa ‘iddÊq (born between 1727 and 1731), an Indian follower of Mås§

the dictionary4

was licensed by Mawl§n§ Fa·lull§h Ghul§m-Q§dir.3 That person [by] Miy§n Når-MahdÊ. [Then] Miy§n AÈmad-Ma#såm, Miy§n#Ab dull§h, Miy§n MuÈammad-IdrÊs publicly known as the judge, Damull§ MuÈammad-Y§r, Miy§n £uhår Khw§ja #Abd aß-‘amad, Miy§n MuÈammad-MunÊr, Miy§n Gul-MuÈammad, ‘åfÊ AÈmad, publicly known as the compelling4 Sufi; Damull§ Qurb§n-Badal, \aîrat-i Faîlull§h at the place of AÈmad Ma#såm, Khw§ja MuÈam-mad P§rs§, \ujjatull§h MuÈammad-i Naqshband.5

106b/22a

AÈmad ^sh§n b. Qïzïl-MuÈammad b. #Abd ar-Razz§q b. ^sh-MuÈammad b. Timår-#AlÊ (who was known as TimkÊ)6

This AÈmad ^sh§n was educated in Bukhara and was mediocre in the exoteric sciences [#ilm-i í§hir]. In Sufi ethics [#ilm-i È§l] he was

Kh§n DahbidÊ. KhalÊfa \usayn was a very influential shaykh who counted among his students numerous prominent Bukharan scholars, as well as figures from the Kazakh steppe and the Volga-Ural region; cf. Baxtiyor Babadìanov, “On the his-tory of the NaqàbandÊya muÆaddidÊya in central M§war§’annahr in the late 18th and early 19th centuries,” Muslim Culture in Russia and Central Asia from the 18th to the Early 20th Centuries [vol.1] Michael Kemper, Anke von Kügelgen, Dmitriy Yermakov eds. (Berlin, 1996), 400-402.

3 Evidently a reference to Miy§n Ghul§m-Q§dir, the son of a prominent Sufi in Bukhara, Miy§n Faîl-AÈmad, also known as ‘§Èibz§da ^sh§n. On Ghul§m-Q§dircf. Anke von Kügelgen, “Sufimeister und Herrscher im Zwiegespräch: die Schrieve des Fa·l AÈmad aus Peschawar an AmÊr \aydar un Buchara,” Muslim Culture in Russia and Central Asia Vol. 3, Arabic, Persian and Turkic Manuscripts (15th - 19th Centu-ries), (Berlin, 2000), 232. However, the silsila as Qurb§n-#AlÊ transmits it is certainly garbled and incomplete, particularly as concerns Miy§n Ghul§m-Q§dir. The latter’s silsila is as follows: Miy§n Ghul§m-Q§dir, Miy§n Faîl-AÈmad, MuÈammad Ras§,MuÈammad P§rs§, MuÈammad-i Naqshband, MuÈammad Ma#ßåm, AÈmad SirhindÊ.The end of the silsila as Qurb§n-#AlÊ transmits it seems to include elements of this silsila. #Abdull§h al-Ma#§zÊ does not mention Kh§n TÙrä ^sh§n among the khalÊfasof Ghul§m-Q§dir.

4 The reading of this word in unclear.5 That is, MuÈammad-i Naqshband (d. 1703), whose khalÊfa was MuÈammad

P§rs§.6 The genealogies of AÈmad ^sh§n differ somewhat in the various sources. AÈmad-

WalÊ al-Qaz§nÊ provides the following genealogy: AÈmad ^sh§n b. MuÈammad b. #Abd ar-Razz§q b. ^sh-MuÈammad b. TaymÊ; cf. A. Frank and M. A. Usmanov, Materials for the Islamic History of Semipalatinsk: Two Manuscripts by AÈmad-WalÊ al-Qaz§nÊand Qurb§n#alÊ Kh§lidÊ, ANOR 11, (Berlin, 2001), 15-16. #Abdull§h Ma#§zÊ provides a truncated genealogy, which is nevertheless similar to AÈmad-WalÊ’s: AÈmad b. #Abd ar-Razz§q b. ^sh-MuÈammad b. TaymÊ. He also provides additional and


licensed by KhalÊfa \usayn, may God’s mercy be upon him.7 The individuals named ShafÊ B§y and ‘af§-Qul B§y brought this person to Semipalatinsk and made him im§m of the Number One Mosque, which ShafÊ B§y had built. This was the first Tatar mosque, built a few years after the Toqal Mosque8 in Semipalatinsk (its construc-tion was in 1803). [As for] the Toqal Mosque, they called it the Sart Mosque. It was supposedly built in 1800. They brought the Holy MuÈammad-Y§r of Maz§rb§shÊ [q.v.], the son of ^sh-MuÈammad,from Maz§rb§shÊ,9 to the Number One Mosque, and they made him the co-im§m to AÈmad ^sh§n. After a few years the community increased and after it was thought that a second mosque would be necessary, they moved this first Mosque and built a second mosque on its site. MuÈammad-Y§r became the im§m of this first mosque, which had been moved, and the name “Number One Mosque” was transferred as well, along with the mosque [itself], and it was known as the MuÈammad-Y§r Mosque. The AÈmad ^sh§n Mosque, which was built on its site, became the Number Two Mosque. The sequence of the mosques will be written as a separate chapter.10 First let me recount the im§ms in alphabetical order.

/22b/

^br§hÊm $khånd, son of the late AÈmad ^sh§n

Initially this person studied awhile with the Holy Damull§ Riî§’ ad-DÊn [q.v.], and afterwards went to Bukhara. After residing there two or

conflicting biographical details, pointing out in one passage that AÈmad-^sh§n died and was buried in the Siberian city of Tara; he gives two dates for AÈmad ^sh§n’sdeath: Sha#ban 1276 AH [February-March 1860 CE] and 1272 AH [1855-56 CE]; cf. #Abdull§h al-Ma#§zÊ, al-Qaãra min biÈ§r, 28, 65.

7 For KhalÊfa \usayn’s dates and career see note 2 above. #Abdull§h al-Ma#§zÊnames AÈmad ^sh§n as a khalÊfa of another prominent shaykh, WalÊd b. MuÈammad-AmÊn al-Q§rgh§lÊ (d. 1802), a pivotal figure for the history of Sufism in Russia and a khalÊfa of Fayî-Kh§n al-K§bulÊ. However, neither AÈmad-WalÊ al-Qaz§nÊ, nor Qurb§n-#AlÊ mention this connection.

8 The Toqal Mosque (literally, the “Polled” Mosque) was used by Chala-Kazakhs and Sarts. The significance of its name was that unlike the other local mosques, it lacked a minaret.

9 This village was formerly located in Kazan district, Kazan province.10 This is a reference to Qurb§n-#AlÊ’s untitled history of the mosques of Semi-

palatinsk, which appears in the same manuscript and which has been published in its entirety in Frank and Usmanov, Materials, 68-97.

the dictionary6

three years, he returned to Semipalatinsk, due to his father’s old age, and took the position of im§m while his father was still alive.11 He also obtained the rank of district §khånd [Ùblåßn§y §khånd] by appointment of the governor.12 Although his allowance of learning was small, he was a kind-hearted, noble-natured, and unpretentious person. One time during an assembly of scholars, he was the first to answer the question as to how much space the im§m needed for the funeral prayer, and he said it was necessary to stand with enough space to perform the prostration. They relate that his master Riî§’ said teasingly, “Hey, our §khånd is replying to such delicate questions.” They relate that he is not known to have said a word about a book. In fact, I was at a lot of assemblies and didn’t hear him say a word.

He came to Chawchak in 1294 AH [1877-78 CE], at the time when I was studying. Commanding the ritual prayer out loud during the summons to prayer and saying the ritual prayer out loud in our mosque are the legacy of this person. It was not the custom before that. It was after 1300 AH [1882-83 CE]. He went on the Èajj, and after he returned, he died in the year—, having been ill for a long time. May God have mercy.

/23a/

AÈmad-‘af§ Q§rÊ b. Mull§ Il-MuÈammad

He was originally from the city of Chist§y,13 completed his studies in Bukhara, and later came to the city of Semipalatinsk. After the death of His Holiness #^s§ [q.v.], he became the im§m of the Number Three Mosque. Although in learning he was not outstanding, in Qur’§n reci-tation he was someone who could perform well. In 1868 he went on the Èajj with W§ßil B§y and a few other people. Afterwards, he went in the capacity of a substitute as well. He was a man of few words.

Ibr§hÊm b. Q§rÊ #Aã§

Presently he is the im§m of the First Mosque [in Semipalatinsk]. He is the son of the late AÈmad-‘af§ Q§rÊ’s [q.v.] elder brother. This

11 That is, of the Second Mosque.12 On the Kazakh steppe the position of District §khånd was made by appoint-

ment of the Russian governor.13 A district center in Kazan province, known in Russian as Chistopol’ and located

on the left bank of the Kama River. Today it is a raion center in Tatarstan.


person was the im§m of the First Mosque after #Usm§n Q§rÊ [q.v.]. He studied in Bukhara at the same time as I did, with my departed younger brother, MuÈammad-Sh§h [q.v.]. His scholarship was prob-ably outstanding, but I myself didn’t observe [it].14

/23b/

Damull§ AÈmad-WalÊ b. #AlÊ b. Mun§sib b. —r§z-MuÈammad al-—ã§rÊ15

He was evidently left in the womb after [the death] of his father. He was born in Semipalatinsk and grew up under the care of his mother.16

Initially he studied with Damull§ Riî§’ ad-DÊn. Afterwards he com-pleted his studies in Bukhara, performed his repentance [i.e. entered Sufi discipline] to His Holiness Miy§n F§råq, may the mercy of God be upon him,17 and he was licensed in both the esoteric and exoteric sciences. They say that he was born in 1833, returned from Bukhara in 1864, and became im§m of the Seventh Mosque and district §khåndas well. In his time his madrasa was prosperous and many recitors of the Qur’§n and many mull§s graduated from it. He was a Sufi of tearful eyes and kind of speech. His age reached into the seventies and in 13—AH he left for the Èajj and was buried on the way in the city of Odessa [AdÊs].18 May [God’s] mercy be upon him.

14 In his history of Semipalatinsk Qurb§n-#AlÊ further identifies this person as Ibr§hÊm b. Q§rÊ #Aã§ al-KÙkcheã§wÊ and indicates that he became im§m in, or soon after, 1900; cf. Frank and Usmanov, Materials, 69, 72-73.

15 The author of a Turkic manuscript history of Semipalatinsk, compiled in 1888. For a publication of this history, as well as additional biographical details on this figure, cf. Frank and Usmanov, Materials, 9-62.

16 In his own history AÈmad-WalÊ gives his mother’s name as #$’isha the daughter of Mås§; evidently very soon after #AlÊ al-—ã§rÊ’s death in 1832 or 1833 she married Sayfull§h b. —tk§n (d. 1834), who was an im§m in Petropavlovsk; cf. Riî§’ ad-DÊnb. Fakhr ad-DÊn, $s§r II/11, 231-233; it appears possible that AÈmad-WalÊ spent at least part of his childhood in Petropavlovsk, and he has been credited with compil-ing a history of that city as well; cf. Frank and Usmanov, Materials, 11. #Abdull§hal-Ma#§zÊ identifies him as AÈmad-WalÊ $khånd b. TuÈfatull§h al-Qïzïlj§rÊ , and as a khalÊfa of T§j ad-DÊn b. AÈmar as-Samarq§ndÊ, who was a khalÊfa of the Bukharan shaykh #Abdull§h ad-DihlawÊ; cf. al-Qaãra min biÈ§r, 38-39.

17 AÈmad-WalÊ identifies Miy§n F§råq as the son of Kal§n ‘§Èibz§da ^shan. Kal§n ‘§Èibz§da ^shan is probably one of the names of Miy§n Ghul§m Q§dir, who was also known as Miy§nß§Èib-i Kal§n; cf. von Kügelgen, “Sufimeister und Herrscher,” 232.

18 According to Qurb§n-#AlÊ’s history of Semipalatinsk, AÈmad-WalÊ died in Odessa in 1901; cf. Frank and Usmanov, Materials, 80.

the dictionary8

/24b/

AÈmad Mull§

This person was originally from among the Bashkirs and he was known by the nickname Iron Plate Mull§ [q§ngiltår mull§]. Later he was called Snake-Eater Mull§ [jil§nkhÙr mull§]. The origin of the name “Iron Plate” was that he would wrangle with every person and would quarrel with every mull§; and it was because of [his] quick speech and keen designs. But [as for] the ones who called him “Snake-Eater,” he had on his body a filth-filled lesion similar to hemorrhoids, and he saw in the medical books that eating snake helped with this affliction. One time he came to Chawchak. A big snake was seen in the vicinity of the town of B§khta. He caught it and killed it and went straight to the house of #Abd al-Mann§n Khw§ja. Then he asked for a tea kettle, and boiled and cooked the snake, and ate it. When he came to Chawchak, I asked [about it], and he said, “I saw the treatment in [the book] Hay§t al-\ayw§n.” Because of his snake eating, he was called Snake-Eater and this is the reason for his being named [so]. This individual had a pleasing well-proportioned physique, was sharp-witted, quick, a keen debater [and] a learned and erudite person. In our small history JarÊda there is his refutation on the matter of the ‘aÈ§bas of the Cave. It has been copied exactly here [in the JarÊda].

/26a/

$q B§lïq Mull§

[He was] from the $rghån clan,19 studied in Bukhara; and in Bukhara was called #Abdull§h. In 1323 AH [1905-06 CE] he came to Chaw-chak. Although what he said was in Kazakh, his share of interesting topics was remarkable.

According to what he said, [his genealogy was as follows:] $qB§lïq b. BatÊn b. KÊldan b. J§nuz§q b. Qar§w b. Tåqs§n b. J§båq b. SïrÊm b. Basantiyin.20 Today there are fourteen clan-volosts going back

19 The Arghïn tribe was one of the largest tribes in the Kazakh Middle Zhuz.20 One published Kazakh genealogy of the Arghïn tribe identifies several genera-

tions between Basentiyin and Sirim: Sïrïm b. Shegir b. Jarïlqamïq b. Qoybaghar b. Bäsentiyin; cf. Jarïlqap Beysenbayulï (ed.), Qazaq shezhiresi, (Almaty, 1994), 122.


[to] Basantiyin.21 He said that three of these volosts are subordinate to Semipalatinsk district [åy§z], and eleven volosts are subordinate to Kirak§w [Pavlodar] district.

[The genealogy continues:] Basantiyin b. $rghån b. Qar§-Khw§jab. $q-JÙl ‘åfÊ b. ‘§rÊ KÊlåmbat.22 The [people of the] Middle Zhuzwere followers of this KÊlåmbat. He said that Qar§ KÊlåmbat is the ancestor of the —ysån [tribe].23 Aqs§q KÊlåmbat is the ancestor of the Junior Zhuz. The eldest of the three KÊlåmbats was Qar§ KÊlåmbat.The middle one was ‘§rÊ KÊlåmbat and the youngest was Aqs§qKÊlåmbat.

It is said that the Senior Zhuz has nine ancestral clans: Båtab§y,Chamar, Sayqam, J§nås, Qar§qÙylÊ, Q§nglÊ, ˆch§qdÊ, J§l§yår, R§ma-d§n.24 They call the Junior Zhuz B§y —ghlÊ; [and] there are twelve ancestors: #$lim, Chåm§n (the original name was Chåm§k§y), $d§y,Burch, $l§ch§, Jabb§s; they call the seven newcomers the Seven Clans [YitÊ Rå]: T§m§, T§bin, KÊrdarÊ, Kir§yit, R§mad§n, TÊl§w,

21 The term volost’ (bolïs in Kazakh) refers to a Russian administrative unit that among Kazakh nomads typically corresponded to a sub-clan. In sedentary regions, a volost’, or township, corresponded to a subdivision of an uezd, or district. Here it is clear that Qurb§n-#AlÊ is referring to Kazakh sub-clans tracing descent from Basantiyin; for one account of the descendants of Basantiyin cf. Beysenbayulï (ed.), Qazaq shezhiresi, 122.

22 $q B§lïq’s genealogy of the Arghïn tribe differs from the various published versions by identifying Basentiyin as the son of Arghïn; the other versions, while dif-fering among themselves, place several generations between the two; cf. Beysenbayulï (ed.), Qazaq shezhiresi, 121-122; S. Baisheva (ed.) Shezhire: Qazaqtïng ru-taypalïq qurïlïsï,(Almaty, 1991), 22-23; M. S. Mukanov, Iz istoricheskogo proshlogo, (Almaty, 1998), 154-155. However, $q B§lïq’s account corresponds essentially with a version recorded by A. I. Levshin, and initially published in 1820. According to Levshin, a member of the Middle Zhuz, named Dair-khodzha (according to the Russian spelling) con-vinced a number of people to follow him to the Or’ River, where he became Khan. Dair-khodzha’s son was Kara-khodzha, whose sons were Argun, Naiman, Kipchak, Uvak and Girei. The five sons gave their names to the tribes which descended from them, that is, the five major tribes of the Middle Zhuz; cf. A. I. Levshin, Opisanie kirgiz-kazatskikh ili kirgiz-kaisatskikh ord i stepei, (Almaty, 1996), 146-147; for variants on this legend cf. Mukhamedzhan Tynyshpaev, Istoriia kazakhskogo naroda, (Almaty, 1998), 75-76. M. S. Mukanov’s account of Arghïn’s ancestry corresponds partially to $q B§lïq’s account, and is as follows (according to the Russian spelling): Argyn b. Karakozha b. Zhanshora bi b. Zhanarys (founder and ancestor of the Middle Zhuz);Mukanov, Iz istoricheskogo proshlogo, 123.

23 That is, of the Kazakh Senior Zhuz.24 This account of the original clans of the Senior Zhuz differs substantially from

the various published accounts. Cf. Chokan Valikhanov, “Predaniia i legendy bol’shoi kirgiz-kaisatskoi orde,” Sobranie sochinenii v piati tomakh I (Alma-Ata, 1985), 273-276; Beysenbayulï (ed.), Qazaq shezhiresi, 16-18.

the dictionary10

J§gh§lb§ylÊ.25 There is a R§mad§n [clan] in the Senior Zhuz, in the Junior Zhuz, and among the Naymans in the Middle Zhuz. The R§mad§n in the Senior Zhuz are originally [from] the Middle Zhuz.The R§mad§n in the Junior Zhuz was a newcomer who came from the Senior Zhuz.

/26b/

$rtåq Q§rÊ b. #Abd al-Qahh§r Damull§ Nam§ngandÊ26

Initially his father became im§m to Chawchak’s Second Mosque in 1291 AH [1874-75 CE] and afterwards his son $rtåq Q§rÊ became im§m in his father’s place in 1295 AH [1878 CE].27 $rtåq Q§rÊ’s share of learning was small and his Qur’§n recitation was doubtful too. He was the sort of person who was a holy fool [diw§na] in word and deed, and had the qualities of a saint. While his scholastic theology was completely doubtful, he narrated the legends of the qualities of the saints [man§qib] with zeal, and knew the legends of their qualities better than others. He spoke a lot at assemblies, and even though he wearied people, he would talk continuously, regardless of whether or not there was anyone listening to what he was saying. If someone was sitting opposite him and talking to one side, he would nudge him and draw his [attention]. If the person didn’t look, he would do the same with the person next to him and would look to the other side intently, and if that person was not listening, he would keep talking to himself. He would rudely insult the ones who would not listen to him. They admired his insults, saying he was a saintly person.

Sometimes he would abandon his saintliness for the sake of money. In the matter of a lawsuit, the [Russian] consul Shishmardan28 issued an order regarding the filing of a claim, saying, “Ask [him] to come

25 For essentially similar accounts of the tribal and composition of the Junior Zhuz cf. Beysenbayulï (ed.), Qazaq shezhiresi, 67-91; Tynyshpaev, Istoriia, 94-102; V. V. Vostrov and M. S. Mukanov, Rodoplemennoi sostav i rasselenie kazakhov, (Alma-Ata, 1968), 81-108.

26 Evidently a variant of the more commonly encountered form “Nam§nganÊ,”that is, from Namangan. Qurb§n-#AlÊ uses this form consistently.

27 #Abd al-Qahh§r Nam§ngandÊ was the first im§m installed in Chawchak after the Chinese conquest of the city in 1874; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 638.

28 A possible rendering of this name could also be Shishmarov.


to this poor man [Qurb§n-#AlÊ] and both of you sit together.”29 For a few days he resisted us, and could not be made to reconsider his rashness. I said, “How much time will I have to waste on that,” and I affixed my seal to my ruling, and sent it to the consul. When [I] had said, “$rtåq Q§rÊ didn’t affix his seal. That person resisted,” [the consul] said, “No matter what, make him affix his seal.” I spoke to the defendant and said, “Go bring something, get $rtåq Q§rÊ’s bless-ing, and explain your situation.” He brought a Chinese platter with a silver ingot, placed it before him, and after he received his blessing, /27a/ and as soon as he had explained his complaint, [$rtåq Q§rÊ]got up, and said, “Fine, fine, I myself will talk with the im§m-q§rÊ [i.e. Qurb§n-#AlÊ]. The next day he came to me (as though he considered me ignorant about the defendant’s dealings, that is, about the plat-ter and the silver). “If you would close such-and-such’s suit, I have livestock [to take care of]. As for what they said, I have given up my case several times,” and he frowned at us angrily squinting. “How will we stop it, first of all we both recorded it; and then there is nothing to do besides having the plaintiff read it and proclaim it to the defen-dant. There is nothing left to say besides putting a seal on the ruling that had been requested and recorded, and to proclaim it.” When he asked [himself], “What do I write?” [he said,] “So-and-so didn’t convince me because of having lied. He has no right to make a suit. In my dream a white-bearded man came and said, ‘You are oppos-ing it for no purpose. The plaintiff’s suit is without merit. Protect the defendant. Don’t make a pointless guarantee.’” (When he had related this dream, the defendant smiled and said, “Sir, today you lied down during the ablutions and had a dream,” and [$rtåq Q§rÊ] replied, “Don’t talk bullshit, Kazakh, I never lie down without [performing] the ablutions.”) I showed [him] the letter that had been written and I said, “If it’s all right, affix your seal.” He read it and said, “It’s writ-ten in accordance with what the person I mentioned in my dream had said,” and he affixed his seal. We summoned the plaintiffs and proclaimed [it]. Dissatisfied, the plaintiff looked at $rtåq Q§rÊ and when he said, “Sir, how could you affix your seal to this, when you had made a commitment?” [$rtåq Q§rÊ] issued rude profanities. Such was his sainthood. In the end he became afflicted with tuberculosis and died in the year—. One day we went for a visit and he had noth-

29 Evidently Qurb§n-#AlÊ’s activities as judge [q§îÊ] in Chawchak involved work-ing with the Russian consul.

the dictionary12

ing in his hands but money. When I said to the rich men, “Let’s give something jointly,” he said, “I’m not dying of hunger, I’m dying of pain. So-and-so had six rubles [ßÙm] of mine. Today he has sent onetangka.30 I’ll die whether I eat or don’t eat; the money’s not necessary. It’s an illicit proposition,” and he forbade telling the people. Such was his belief. May God have mercy, we said, “Go ahead. If you accept it, you can give it to the children,” and he replied, “Up until today I have not fed the children what’s illicit. I won’t do it now [either].”

[107b]

$q Mull§

By origin he was of Bashkir stock and his name was MuÈammad-\§fií, the son of AmÊr. In 1855 he came among the Kazakhs and he was registered to a Kazakh volost’31 in $yagåz Department [dÊw§n].32

At first he nomadized with the Murån clan, then went to the QïrjÊclan,33 and then went to the town of B§khta and resided there. Once he had taken up preaching among the Kazakhs, he did not please the clan and he took the position of mu’azzin in the town of B§khta.Then he was removed and they made his son Abå •§lib an official mull§ for Imin volost’. Abå •§lib was not considered oppressive to the nomads, [but] because of his father’s disruptiveness, Abå •§libwas removed. Although the subject of this biography was not very learned, ordinary people initially believed it was true when he said

30 Although in modern Tatar tängkä has the meaning of “ruble,” Qurb§n-#AlÊconsistently uses Central Asian monetary terminology, where a tangka was a silver coin equivalent to twenty kopecks (one fifth of a ruble), whereas the term for a ruble was “ßÙm.”

31 Registration of Volga-Ural Muslims by the Russian authorities to a specific Kazakh community involved a change of legal status, typically to a “Chala Kazakh.” Historically Chala Kazakhs were the descendants of Central Asian, Tatar or Bashkir fathers and Kazakh mothers. As such, they were members of Kazakh society, while at the same time were not part of the Kazakh kinship system. Chala Kazakhs enjoyed essentially the same legal status as Kazakhs. Unlike Volga-Ural Muslims, who were generally liable for military service, the poll tax and corporal punishment, Kazakhs and Chala Kazakhs were exempt from these obligations and liabilities. However, as in the case of $q Mull§ and Qurb§n-#AlÊ himself, it was not uncommon for Volga-Ural Muslims without any kinship connection to Kazakhs to obtain Chala Kazakh status; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 384-391.

32 This administrative unit was called prikaz in Russian.33 The Murïn clan, also known as Sarï, and the Qïrchï, also known as Mämbetqul,

are part of the Nayman tribe; cf. Beysenbayulï (ed.), Qazaq shezhiresi, 125.


things like, “I did this, I did that, I cut this, I castrated that,” and everyone would go to him for advice. /108a/ If the business turned out all right, he would boast, but if it didn’t turn out all right, he would defend himself, claiming the opposite, and then he would use coarse speech; he would take switching over to lies very lightly. His various falsehoods are mentioned not to blame this person, but only to illustrate the incident.

One day in B§khta at a community feast mention was made of zak§t34 and the fact that so-and-so offered zak§t perfectly and the fact that so-and-so carried out a legal stratagem for fraud [ÈÊla-yi shari#]were brought forward for consideration. This $q Mull§ said that all of this place’s wealthy men are known to us. When he said, “No one is able to give zak§t like the wealthy of Kazan,” they asked, “How was zak§t given there?” The subject of the biography said, “We studied in a madrasa in Kazan and when the month of Ramaî§n would arrive, beginning on the first day, the madrasa students were informed that the students of such-and such a madrasa are the first day, the students of such-and-such a madrasa are the second day, and so forth. They informed the senior instructors, teachers and students that the students of their own maÈalla would come the first day. They would finally take them into a barn; inside the gate would be a barrel of gold coins, and outside would be a barrel of silver coins. The students would go out one-by-one. Each student would take a ladle of gold up to the brim, and outside a ladle of silver up to the brim and would leave. Ibr§hÊmIsÈ§q-Bay would do it that way.” \§jjÊ \anafÊya of Petropavlovsk [Qïzïlj§r] was at the assembly. He teased him, saying, “Elder brother, you were a companion of the students; were you there when the shops opened?” and [$q Mull§] replied, “You didn’t see it and you don’t believe it. I’m telling you what I got and what I saw.”

At another assembly grain ricks were mentioned and it was said that when a rick stood for five years or ten years the grain would not be spoiled at all. $q Mull§ said, “I’ve seen ricks that lasted fifty years, sixty years, and no change in the grain’s quality was ascertained. When he had said [this] they asked, “Where did you see it?” /108b/ Hesaid, “When I was young. I left the village and was going to another

34 An annual tax, constituting a conditional obligation on all Muslims, amount-ing to a one-fortieth levy on income or produce. Generally the tax was earmarked for charitable purposes.

the dictionary14

village. On the side of the road there was an oat rick. I said, ‘Let me go and take a sheaf or two of oats for my horse.’ The snow was deep. I got off the sled and went through the snow up to my waist. Toiling for an hour, I got one or two sheaves of oats, and when I looked, my horse had taken off. When I had put the sheaves on my back and come back, something had frightened my horse. It had broken the cart, leaving one pole here and one pole there. As for the coachmen, they split up and reached the road; and as for the horse, it went home. And I returned too. When I related the incident, [my] father said, ‘How did you take [anything] from that rick, my boy? It’s stood for fifty or sixty years; it’s a rick that was there when I was a child.’ When we went and looked at the oats, they were as fresh as if they’d been threshed today.” \§jjÊ \anifÊya was there too and said, “Elder brother, when you went by sled, you went in very deep snow; and when you returned summer had arrived. Had it turned into a cart?” “Hey, that’s just how it was,” he replied. He had such tall tales. Whatever was mentioned, with such stories he would say, “I myself saw this, I myself did that.” If people didn’t believe him, they would find the contradictory things funny, and would listen. He would make it up, saying, “I’ve recounted all of it according to my understanding.”

/29a/ He also said, “Among the Kazakhs, once when there wasa wedding and a new yurt was erected, I came back from some-where, got tired, and fell asleep by the fire. My arrival didn’t awaken [anyone]. A dog came into the yurt and was sniffing around. I woke up, said, ‘Scat,’ and drove it out. It came in again. Saying, ‘I’ll beat you for disturbing my sleep,’ I shook my arm very hard, struck it against the hearth that was by the fire, and broke it. The bones were broken and sticking out. I woke my wife right away and said, “Get seven nux vomica plant from the chest. When she had gotten them, I prepared by putting [my arm] between wooden splints. I ate all the nux vomica and said to my wife, ‘This nux vomica will have an effect on me after an hour. It will make my arm shake very hard. When that happens hold it very straight and wrap my arm up with these rags and tie them with these splints.’ Indeed [I was] half awake. When it made my arm shake, my wife held it and wrapped it up, and I myself was unconscious. When I woke up in the morning it seemed my arm was healed. However, I was careful and I didn’t unwrap it for three days. When I looked at it on the fourth day my arm was intact just as before,” and saying, “Look, see for yourself,” he showed


it to everyone. There were many such tall tales. It would be hard to write them all down.

/29b/ In any case, at the end of his life he went on the Èajj with his son and in the letters he would write along the way, he would say things like, “I talked this way with such-and-such a district head,” and “I conversed that way with such-and-such a general,” and “I brought my son without money [i.e. at my expense].” He would send news like, “On the way to Medina a rail car turned over and a heavy load weighing up to 20 poods35 fell on top of me and I lifted it up.”

He resided in Medina for a few months and even the things he said there were heard [back here]. When he left Medina and reached R§yiq, his son passed away. He entered the Sacred Ground [of Mecca] and he died at the rest stop. His traveling companions, having concealed his death, entered Mecca and buried him in the Jannat al-BaqÊya [Cemetery]. God’s forgiveness upon his sins.

His age was around seventy-five. When he learned of his death, the im§m in B§khta raised his hand, and prayed, saying, “He was a Meccan and went to join his ancestors; that was good.” The im§m’smeaning was that he was apparently a Crimean and those who did not understand this [said that] the departed was of Arab origin and that the im§m had prayed thus, speaking the truth about his holiness.36

/30b/

AÈmad-J§n ShahÊd

This [person] was also of Bashkir origin, and after he had completed his studies in Bukhara, he came to Semipalatinsk and resided there. Although he did not carry out the functions of an im§m, he earned fame for his lessons. After having assembled many students in a short time, the devotion of the wealthy bowed before that person and the rich would give him much money. Apparently one night thieves mur-dered him in his house. Glory leads to death. He was young and became a martyr. May God have mercy. His death was in 1310 AH [1892-93 CE]. He was in his thirties. I myself never met [him].37

35 A pood is a Russian unit of weight equivalent to 36 pounds.36 The meaning of the last two sentences are uncertain.37 AÈmad-J§n’s tragic fate was the topic of a Turkic biographical treatise, written

by his teacher ^sh-MuÈammad b. #Umar-AÈmad from Ufa. The work was published

the dictionary16

/31a/

AÈmad-J§n Q§rÊ b. Muslim b. Må’min-J§n B§y

He [was] the im§m of Båq§ch B§y’s two-minaret mosque in Semipala-tinsk.38

AÈmad-J§n b. $lt§y B§y

He is the im§m of the Semipalatinsk’s Tinå-B§y Mosque that sits on the opposite side of the Irtysh River.39

/31b/

IsÈ§q $khånd, son of the late AÈmad ^sh§n

He became im§m of the first mosque at the time of the building ofAlmaty.40 He lived a long time with great prestige. General Kolpa-kovskii41 very much protected him After that general left, even though

in Kazan in 1895 under the title Taw§rÊkh al-gharÊba al-#ajÊba. In his review of the work, that appeared in the journal Deiatel ’, the Orientalist N. Katanov provides extensive biographical information on AÈmad-J§n. Katanov writes that AÈmad-J§n was mur-dered on September 1st, 1892. His father’s name was Sh§h-MuÈammad and he was from the village of Osmanovo in Shadrinsk district, Perm’ province. According to the treatise, AÈmad-J§n left Osmanovo in 1867 and came to the town of Troitsk to study under MuÈammad-SharÊf $khånd. From there he went to the town of Turgai, in the Kazakh steppe, to study with a local Êsh§n named Qul-MuÈammad. Then he traveled to Bukhara, where he stayed for thirteen years studying and giving lessons. From Bukhara he traveled to Tashkent, Vernyi (Almaty), and finally to Semipala-tinsk. In that city, according to ^sh-MuÈammad, he became famous, and attracted students from such towns and cities as Kazan, Ufa, Troitsk, Tiumen’, Petropavlovsk, Tobolsk, Tara, QarqaralÊ, Qap§l, —stk§men, Tashkent, Khåqand, and even Bukhara; cf. “Vostochnaia bibliografiia,” Deiatel’ 1897 (12), 694-695.

38 This mosque was one of the two mosques used by the city’s Chala Kazakhs and Sarts and was built by a local Sart notable, MÊr-Qurb§n b. Aww§b B§y, nick-named Båq§ch. AÈmad-WalÊ identifies AÈmad-J§n Q§rÊ as a Sart and as one of his students who had been a È§fií in AÈmad-WalÊ’s mosque; cf. Frank and Usmanov, Materials, 32.

39 This mosque, located on the left bank of the Irtysh, was also known as the Sixth Mosque, and was built at the expense of a Kazakh merchant named Tinå-B§yb. KÙk§n; cf. Frank and Usmanov, Materials, 25.

40 He was also the first im§m in Almaty (Vernyi); cf. Taw§rÊkh-i khamsa-yi sharqÊ,418. Almaty was founded as a Russian fort in 1853, and was renamed Vernyi in 1855; on the founding of Vernyi cf. P. P. Rumiantsev, Uezdy Zhetysu, (Almaty, 2000), 170-171

41 General Kolpakovskii was the first Russian Governor-General of Semirech’e province.


he was removed from the position of im§m, he died with substantial wealth.42 It was in the year—. His age was—.

Ism§#Êl b. Kin§n-B§y

He was from the Murån clan and initially was in the service of Jål§yAqsaq§l.43 Later he was in a partnership with \asan Aqsaq§l. Then the desire to go into business on his own entered his heart, and he amassed a very great deal of capital. In 1908 he was elected to the position of biy44 and in 1912 in an election he took the position of chlen [chlenlik].45 During the time of the consul Sokov, when he [the consul] was on our side [it was] because he [Ism§#Êl] would not yield. This is because when the consul examined an easy case of our people, he put him in jail for a day or two regarding a suit about a horse. Because such actions on the part of the consul were a result of ordi-nary administration, it effaced his own policy. Later being among those who were opposed to us, he departed, because they would not award him his suit.

Ism§#Êl Mu’azzin, also the son of AÈmad ^sh§n

He held the position of mu’azzin in [Semipalatinsk’s] Stone Mosque for many years and he passed away. [It was] in the year—, at age—.46

General ˆstriyåf

Since he held a discussion on Qur’§nic verses and the ÈadÊths, it was considered appropriate for him to be recorded among the scholars. His story will be recounted under the letter mÊm, in the entry on Mull§M§lik AfandÊ, on the basis of the account of Mull§ M§lik, who was at the assembly.47

42 The district of Semirech’e was transferred to the authority of the Governor-General of Turkestan in 1882.

43 That is, Jål§y b. M.t§y, aqsaq§l in Chawchak; cf. Taw§rÊkh-i khamsa-yi sharqÊ,353.

44 Biy, or judge, administering customary law among the nomads.45 Qurb§n-#AlÊ uses the Russian word “chlen,” meaning “member.” Here it

signifies a member of a council with a degree of administrative authority over the Kazakh nomads.

46 The Stone Mosque was also known as the Second Mosque. AÈmad-WalÊ identi-fied Ism§#Êl as this mosque’s fourth mu’azzin; cf. Frank and Usmanov, Materials, 20.

47 This episode is discussed in full in the entry for Mull§ M§lik.

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/32a/

$ld§r KÙsa

[The person] with the name $ld§r KÙsa [i.e. $ld§r the Cheat]48 was an Uzbek and lived in the days of Äz Janibek Kh§n.49 His stories are famous in the Kazakh country [qaz§qist§n]. [Here] is one of them: A discussion took place before the kh§n about $ld§r KÙsa, and when it was said that he was cheating everyone, Jir§ncha Chichan [q.v.], who was a vizier to the kh§n, said, “People are being cheated out of stupidity; how would a smart person be cheated?” After he had spoken, the kh§n said to Chichan, “When you go and see, it will be clear.” Chichan mounted his horse and went to KÙsa’s encampment. By chance, he was roaming the steppe [looking] for KÙsa, when he [KÙsa] had left his encampment on foot and was gathering garlic in the mountains. The two of them greeted one another. [KÙsa] said, “Hey Chichan, you’ve come here on a visit,” and he replied, “I’ve come to see you. They say you are cheating everyone. How are you going to try to cheat me?” Genuflecting, KÙsa said, “Chichan, you are showing me great honor. You have intelligence. I am someone like yourself. What talent do I have for cheating people? It’s not so. But in my yurt I have a saddlebag. When I get it, I cheat by means of that.” Chichan AfandÊ was taken in, “You’ll try to take your saddlebag and cheat [me]?” he said. So, [KÙsa] said “Give me your horse, I’ll go get my saddlebag,” and he mounted the [Chichan’s] horse and rode off. Chichan waited until evening but he didn’t come. Some travelers saw Chichan on a hill by the road and they greeted him. When they asked, “Sir, what are you doing sitting there?” he related what had happened. They said, “Hey, that KÙsa cheated you; he mounted your horse and rode off. He won’t come back now.” He replied, “Hey, is it really the case that he cheated [me], as you say,” and he returned to the encampment. And the kh§n admired what KÙsa had done and gave blessings.

48 $ld§r KÙsa is a prominent figure in Kazakh historical folklore.49 Äz is an abbreviation of the word “#azÊz” and among Kazakhs signifies “wise,”

or “great.” Chokan Valikhanov associates it specifically with Janibek Khan, one of the founders of the Kazakh Khanate in the 1460’s; cf. Ch. Ch. Valikhanov, Sobraniesochinenii v piati tomakh II, 161, 372. However, it might also allude to a different Janibek Khan, who was the ruler of the Golden Horde (r. 1342-1357).


/33a/

The Letter B§

B§b§y

This person was originally from the cantons of the Bashkir people50

and, being afraid of the government for some reason, he came during the time of B¿k-Sult§n TÙrä’s rule as kh§n and came under his protection.51 B¿k-Sult§n TÙrä made him a separate small yurt and he was well provided for. Even though this person was highly irritable and bitter of speech, B¿k-Sult§n TÙrä put up with his rude words, got used to whatever he said, and endured all sorts of insults. It was one of the peculiarities of the tÙräs that they forgave everything the common people [ahl-i saw§d] said who brought up the mull§’s name, no matter how coarse or harsh. The common Kazakh people are not like that, and those who tolerated what the mull§s said were few. There is nobody who knew B§b§y’s original name. [Even] B¿k-Sult§nTÙrä would call him B§b§y. The subject of this biography, B§b§y,would continually curse and insult B¿k-Sult§n TÙrä, and since calling a Muslim an infidel violated the sharÊ#a, he would [instead] say, “I’m calling you the lowest of the low.” B§b§y’s small yurt was placed in a location far from the encampment. He had a single servant for [bringing] water and firewood. His food provisions were from B¿k-Sult§n’s yurt. Except for B§b§y’s service that he [B¿k-Sult§n] required, he would not enter his [B§b§y’s] small yurt or sit with him. He did not desire anything beyond meat, kumiss and other foodstuffs and he would drink the finest tea. He himself would take the livestock that came from the offerings and the zak§t that people gave, and would sell it in the Chawchak market, and he would come to buy tea. He had a six-cup tea kettle and would put in a brick of tea, steep it, make it pitch-black, and drink it. It was his nature to sit alone, and

50 From 1798 until 1866 many Bashkir communities were enrolled in the Bashkir-Mishar Cossack Host. Bashkir Cossack units were organized territorially, and Bashkir settlements were organized into “cantons;” cf. Zakony Rossiiskoi imperii o bashkirakh, mishariakh, teptiariakh i bobyliakh, F. Kh. Gumerov, ed. (Ufa, 1999), 178-182.

51 A reference to B¿k-Sulã§n TÙrä b. $gh§d§y Kh§n, a tÙrä who lived in the $yagåz region; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 460. His father was the khan of the Simiz Nayman clan, his grandfather, JÙchÊ TÙrä, was the khan of the Murïn clan, and his grandfather, Abå’l-Fayî b. Abå’l-Mambat, was the khan of the Nayman tribe; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 454-455.

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to eat and drink alone. In particular, if someone came when it was time for tea, whoever it was, he would beat him with a stick. One day, without thinking, B¿k-Sult§n TÙrä entered for some advice. It is related that he hit him on the head with a stick. /33b/ Later, he came to the encampment and ‘apologized,’ saying, “TÙrä, you fool, you walk looking at the ground like a pig, you butt into the yurt like a cow; you know the time for tea, [so] if you have something to say, shouldn’t you have come a bit later? [If you had], the stick wouldnot have struck your head,” and he left. As for B¿k-Sult§n TÙrä (he didn’t tell anyone about B§b§y’s beating), and said, “His humbling [of me] was worse than the beating,” and his wife said, “When you didn’t say anything, I knew because of your quick return that there had been a row.” In any case, when he would go to Chawchak, it would be when the clan would out of the mountains; and after the Tåma clan would stop on the way, B§rmaq Mirîa would stop at their encampment and be received as a guest. In this regard, when B§rmaq’s son J§nbål§ã Mirîa came to B¿k-Sult§n’s encampment, he said with the drunkenness of youth, “Who’s this B§b§y? When someone comes to his encampment without permission he beats them. He’ll know me. He won’t do that. Maybe if he does to me what he’s done to others, there won’t be any choking and beating in [that] deserted place, let him not do it to others a second time.” And having said that he went straight in. B§b§y recognized him, and when he said, “Hey J§nbål§ã, child of B§rmaq Mirîa, what are you doing?” Intending to explain to B§b§, J§nbål§ã said, “We have a promise with so-and-so, the daughter of B¿k-Sult§n. If you would give her the news that she should come to your small yurt to meet [me] ...” B§b§y said, “All right, fine,” and putting his turban on his head and taking his staff, he went straight into B¿k-Sult§n’s yurt. The clan’s important people were sitting at a big council. [B§b§y] raised his hands and said, “Quiet, people, hold it,” and the people stopped talking and stood up. B§b§y addressed the girl who was sitting on a cushion embroidering. “B¿k-Sult§n’s daughter, kh§ncha so-and-so, may you go and meet J§nbål§ã Mirî§, the son of B§rmaq Mirî§, at my small yurt.” When he had addressed her and sat down, everyone was astonished, and was looking at one another. As for the girl, she was embarrassed, put the embroidery to her face and was bewildered. /34a/ The TÙrä’s wife looked at B§b§y and said, “Moldaka,52 have

52 ”Molda” is the Kazakh form of the term “mull§” and “moldaka” is an honorific form. Much of the speech in this section is related in colloquial Kazakh.


you gone crazy? What are you saying?” he said, “SalÊqa, offer some help.53 I have reached this age, at a time when my beard has turned white, without passing someone’s greetings. I could die with the burden of your daughter’s something or other,” and he went out and left. B¿kSulã§n was angry at his wife and said, “Didn’t you know the molda’scharacter? Couldn’t you have let it be without making a fuss?” As for J§nbål§ã, he had followed after B§b§y and [from] outside of the yurt he had heard what he had said, and he mounted his horse, took off, and reached his encampment, making a two-day journey in a single day. Since it was in the time of the tÙräs and the time of the kh§nstoo, he was in quite some danger for a while.54

B§b§y died in the middle of the 1270’s AH [ca. 1858 CE] a few years before B¿k Sulã§n’s death. They say his age surpassed seventy years (his grave is in a place called Juw§n Tåba or T§sh Tåba, near ‘§rq§n.55 [It] was within the possessions of AÈmad TÙrä). Regarding his will, one chest of tea and one bag of butter were given to MuÈam-mad-‘§diq in $yagåz. B¿k Sulã§n and other tÙräs were the inheritors of his other things. Someone said that one time, when B§b§y had gone to Chawchak, as a joke B¿k Sulã§n sent a thief after him and he was knocked off his horse on the way. This time B§rmaq Mirîa came to his encampment again and he gave him a horse and a coat. During the assistant [p§mÙshnåk] era56 B¿k Sulã§n TÙrä’s son, Sulaym§n TÙrä,would go to the town of B§khta to an assembly [sy§z]. On the road he was with one of the thieves who said that, in this hollow or exactly at this spot he dismounted B§b§y, who fled on foot.” When he had said that, Sulaym§n immediately fell off his horse; he recited the Qur’§nand performed a blessing to B§b§y’s spirit, and remounted. This was the sort of kindness that tÙräs have. The im§m Damull§ \usayn57 would say that B§b§y had an open face, slanted-eyes, a well-proportioned physique, and a high voice. [He was] eloquent, ready to answer a question, knowledgeable in scholarship and even skilled in Russian law [z§kÙn], zealous and irritable.

53 The reading and sense of B§b§y’s speech here is unclear.54 That is, before the administrative reforms of 1868, when the formal political

authority of Chingisids was abolished on the steppe.55 A town in the Semirech’e, today known as Sarkand, and located in Kazakhstan’s

Taldy-Kurgan district.56 The administrative significance of the title “pomoshchnik,” a Russian term mean-

ing, “assistant,” is unclear. In any case, it clearly refers to the period following the reforms of 1868.

57 \usayn b. Ism§#Êl, im§m in LepsÊ [q.v.].

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/35a/

Pirimqul Q§rÊ b. Ibr§hÊm Q§rÊ K§shgharÊ

He came to Chawchak in the year—and became im§m to the K§shgharÊmosque. In 1327 AH [1909-1910 CE] he went on the Èajj and came back. He was a simple-hearted Sufi, an accomplished poet, an elo-quent recitor of the Qur’§n, and a handsome and perfect Muslim. He translated a Persian poem of Shang§ray Damull§ YaÈy§ and an Arabic poem of Mash§hir an-Nis§, and gave them to me. This was his means.

/36b/

B§b§-J§n

He was the first im§m of the Tinå-B§y Mosque in Semipalatinsk.58

B¿k-Tårgh§n b. SÙqr§n b. QutdÊ-BirdÊ b. Qånås-B§y b. $ldiy§r59

This B¿k-Tårgh§n was the first starshina60 under the old law; and then he gained the rank of judge-assessor [z§sÊd§til-q§îÊ], and in the new system also became a bÙluß.61 He died around the year 1300 AH [1882-83 CE]. His son #Abd ar-RaÈman was also a bÙluß and died in the position of bÙluß. In 1302 AH [1884-85 CE] they were given the nickname “the Forty Rifles.”

58 The Sixth Mosque in Semipalatinsk, built in 1827. AÈmad-WalÊ identifies B§b§-J§n as a Kazakh; Frank and Usmanov, Materials, 25.

59 Qurb§n-#AlÊ does not identify B¿k-Tårgh§n’s ancestor $ldiy§r, but this $ldiy§rmay be the same as an ancestral figure among the Nayman Kazakhs of the Sadïr clan in the LepsÊ region. Mukhammadzhan Tynyshpaev provides a genealogy of this $ldiy§r, who was a warrior during the era of Tawke Khan (r. 1680-1718); cf. Tynyshpaev, Istoriia kazakhskogo naroda, 217-220.

60 The term starshina is a Russian term meaning “elder,” which was widely used in Russian administrative practice throughout the empire, with a correspondingly wide range of meanings. Here it evidently implied the recognition by the Russians of certain authority, presumably in legal matters.

61 The “old law” [ÊskÊ z§kÙn] is a reference to the administrative system instituted in 1822, and the “new system” [yangÊ nií§m] is a reference to the system established in 1868, when formal Chingisid authority was established. “BÙlus” evidently signifies here a chief of a nomadic clan constituting a volost’. It is clear from his ancestry and titles that B¿k-Tårgh§n was not a Chingisid.


B¿k-Khw§ja b. —ysåmb§y

It is written in the Khamsa, in the chapter on the [Kazakh] kh§ns, that first he was an assessor [z§sÊd§til], [and] later was appointed to the rank of Senior Sultan [§gha sulã§n].62

BÙst§n B§ãir

He was from the B§yås tribe,63 [and] from the QïrjÊ clan, in the time of $bl§y Kh§n.64 The Kazakh people considered this person to have belonged to the class of saints and they would take his words into consideration. From among his words:

There will be a Day in the Last Times, these will insult the good people of yore. On that day it will be the mull§ [mÙld§] that they kill, and it will be the Book that they burn.

Second...

/37b/

The Letter T§

T§shq§rÊ b. K§mil-J§n B§y

He is from Tashkent. He came to Chawchak in the year—and became an im§m. Among our mull§s he was the most lively, as if he was the living force65 of our time.

Til§w-BirdÊ b.—

He became the Senior Sultan in KÙk Tir§k [Kokpekty] after QÊsiq[q.v.]. In the new system, his son #AlÊ Kh§n became an assistant [p§mÙshnåk].66

62 “Senior Sultan” was a rank that was abolished with the reforms of 1868, and that had been held by Chigisids [tÙräs] who were also granted the noble status in the Russian imperial system. On this figure see Taw§rÊkh-i khamsa-yi sharqÊ 375.

63 The Bayïs is one of the major subdivisions of the Nayman tribe.64 Ablay Khan, khan of the Middle Zhuz (1711-1780).65 The reading of this word is unclear.66 See note 56.

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/38a/

The Letter JÊm

Jir§ncha Chichan67

[Jir§ncha Chichan] lived in the era of #AzÊz Janibek Kh§n68 and was very sharp and quick of answer. He was with $ld§r KÙsa [q.v.]. One of his tales was related above.69 Now [here] is one of his stories that took place with the kh§n. The kh§n asked, “What is the distance between truth and falsehood?” Chichan put his hand on his temple and said, “Four spaces, or four digits.” When [the kh§n] asked why, [Chichan] answered, “Truth is what is seen with the eye, falsehood is what is heard with the ear.” Another day, [the kh§n] asked “What is the distance between were the sun rises and the sun sets?” Chichan said, “One day’s journey.” When he asked why, [Chichan] said, “The sun rises in the morning and sets the same day.” Another day, when [the kh§n] asked, “What is the number of stars in heaven?” [Chichan] said, “The same as the number of hairs the kh§n has.” When [the kh§n] asked, “How did you know?” he said, “If you don’t believe it, try to count.” One day the kh§n was holding his head. Chichan stuck his tongue out at the kh§n. When he asked why he was making a joke, [Chichan] said, “It isn’t a joke, it’s an answer to your question.” When he said, “What question did I ask?” “‘Where does another misfortune come from?’ I replied, misfortune comes from the tongue.’” One day a tumbleweed was rolling by. The kh§n commanded, “Come and talk.”

67 Jir§ncha Chichan, whose name is rendered in modern Kazakh as Zhirenshe-Sheshen, is prominent in Kazakh historical folklore. According to Chokan Valikhanov, Jir§ncha Chichan was a vizier to Janibek Khan. The editors of Valikhanov’s collected works add that he was also known as a sage, thinker, and source of edifying remarks. They also claim (without citing evidence) that he was actually a historical figure from the pre-Mongol era, and that he is often confused with another sage of the steppes Asan-Kayghï, who was a contemporary of Janibek Khan; cf. Ch. Ch. Valikhanov, Sobranie sochinenii v piati tomakh, II (Alma-Ata, 1985), 159-161, 372.

68 Probably a reference to the Kazakh ruler Janibek Khan (fl. 1460’s), who was one of the founders of the Kazakh Khanate; cf. K. A. Pishchulina, Iugo-vostochnyi Kazakhstan v seredine XIV-nachale XVI vekov, (Alma-Ata, 1977), 246-266; B. Akhmedov, Gosudarstvo kochevykh uzbekov, (Moscow, 1965), 60-69. However, another prominent political figure of the same name was Janibek Khan, ruler of the Golden Horde in the middle of the 14th century.

69 Cf. the entry for $ld§r KÙsa.


Chichan ran off and then returned. When [the kh§n] said, “What did you discuss?” [Chichan] said. “The wind knows where I went, the hollow knows where I stopped,” and he left.

These words are not written in a book and they cannot be seen anywhere. The Kazakh people relate them orally, and they have not forgotten them for four hundred years. The basis of what I wrote in the Khamsa is from such sources, believing it possible to rely on their veracity.

/39a/

Jal§l ad-DÊn b.—T§shkandÊ

He came to Chawchak in the year—AH and became im§m and khaãÊbin the Second Mosque.

/39b/

The Letter \§"

\usayn b. Ism§#Êl70

He was born in the $yagåz country, and in $yagåz was one of the Holy MuÈammad-‘§diq’s [q.v.] pupils up to the level of primary dogma. Then he went to Qishq§r71 and after spending a year there, he completed his studies in Kazan with the Holy MuÈammad-KarÊm72

and then with the Holy ‘al§h ad-DÊn.73 [Then] he came [back] to $yagåz, he became mull§ to the nomads, and stayed for a time. Then in the year—CE he went to the town of LepsÊ [Lepsy] and stayed there for more then thirty years in the capacity of im§m. He died in the year—CE. May God have mercy.

He was a great person who was in the highest ranks of this area’s

70 His father was Ism§#Êl $gha MindåshÊ, an early Tatar settler in the region; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 385, 419.

71 Officially known as Kshkar, this village is today located in Arsk raion,Tatarstan.

72 MuÈammad-KarÊm b. IsÈ§q al-MachtawÊ (d. 1853); on this figure cf. Riî§’ad-DÊn b. Fakhr ad-DÊn, $s§r II (13), 410-412.

73 ‘al§È ad-DÊn b. IsÈ§q al-Qaz§nÊ (b. 1842/43 CE) im§m of Kazan’s Sixth Mosque; cf. \usayn AmÊrkh§nov, Taw§rÊkh-i Bulgh§rÊya, 80; Riî§’ ad-DÊn b. Fakhr ad-DÊn, $s§r II (13), 408.

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scholars and who is worthy of being called a scholar.

/40a/

\amÊd Q§rÊ b. #$lim-B§y MarghÊn§nÊ

He came to the city of Chawchak in 1290 AH [1873-74 CE] for business and resided [there]. While his share of learning and Qur’§nrecitation was equal to his [ability] in commerce, and while he had no additional training, because of his rapid comprehension he had a taste for discussion and debate. Before #Abd al-Qahh§r74 arrived, he acted as im§m for a short time, and it is written in the Khamsa that he was aqsaq§l for a few months.75

/40b/

\us§m ad-DÊn Mull§ ShamawÊ76

They would call this [person] Cat Mull§.77

/41a/

\asan Mull§

He was im§m in the Tana Mosque78 for a few years.

74 #Abd al-Qahh§r Nam§ngandÊ, the first im§m in Chawchak after the Chinese conquest of the town in 1874; cf. note 27.

75 Taw§rÊkh-i khamsa-yi sharqÊ, 352. In Chawchak aqsaq§ls were officials appointed by the Russian consul who exercised a degree of authority over Russian subjects, particularly with respect to legal matters.

76 The nisba “ShamawÊ “was used by figures from Semipalatinsk, although the variant “SÊmÊp§l§ãÊ,” in several orthographic variants, is also encountered in the sources. The form “ShamawÊ” is derived from the Sart pronunciation of another local form of the city’s name “Semi” or “Semey” (as it is indeed currently known in both modern Tatar and in post-Soviet Kazakhstan).

77 According to AÈmad-WalÊ, \us§m ad-DÊn was the first im§m of Semipalatinsk’s Eighth Mosque, and was originally from the village of Qaz Ile (Kazylino), in Kazan province. He became im§m in 1859, however the year of his death is not recorded; AÈmad-WalÊ also relates the story behind his nickname; cf. Frank and Usmanov, Materials, 29.

78 The location of this mosque is unclear; it may have been in Chawchak or elsewhere in Dzungaria. It is clearly not the Tinåb§y, or Sixth, Mosque of Semi-palatinsk. Neither this \asan Mull§ not his son £arÊf (see the entry on him below)


\akÊm-J§n Mull§

He was a learned and pious person of Bashkir origin. He studied in Bukhara and later because of his kinship with the Holy MuÈammad-‘§diq [q.v.] in $yagåz, he came to $yagåz Department. At that time, as there were no villages or settlements, he was not appointed to a settled place, and he was put into the hands of Jüm§ntük Aqsaq§l, one of the renowned and respected people of the Tåma clan.79 Because he knew the value of learning, he afforded him [\akÊm-J§n] great respect, and even though places were found for him in various towns, Jüm§ntük did not consent to his departure; out of high esteem and respect, he did not want the mull§ to go. In any case, he remained a long time in that clan. He died around 1300 AH [1882-1883 CE]. He left one son and [that son] is still in that clan. Many students studied with him and served as mull§s in several clans.

/42a/

\usn ad-DÊn \§jjÊ b. NaßÊbull§h $yagåzÊ

After he had studied in $yagåz, he went to Qishq§r with Mull§\u sayn,80 and although he studied a few years, because he was a the son of a rich man, he did not have such a great allowance of scholarship. In spite of this, because he was seeker of learning, his name has been mentioned among the ranks of the scholars. He was the reason for our coming here [in Chawchak].81 By origin he was from the village of Kuw§m, in the Kazan [region].82

are mentioned in the Taw§rÊkh-i khamsa-yi sharqÊ or in either of the Islamic histories of Semipalatinsk.

79 The Tuma clan was part of the Nayman tribe; cf. Beysenbayulï (ed.) Qazaqshezhiresi, 124.

80 That is, Mull§ \usayn b. Ism§#Êl [q.v.].81 On the circumstances of Qurb§n-#AlÊ’s coming to Chawchak in 1874 cf.

Taw§rÊkh-i khamsa-yi sharqÊ, 334.82 This village is known in Russian as Kubian, and is today located in Atnia

raion, Tatarstan.

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The Section [for the Letter] Kh§

[Kh§liq $gha]

Since im§m T§shq§rÊ related that someone called Kh§liq $gha was by origin from Kazan, and had lived in Tashkent, and [related] his [Kh§liq $gha’s] amazing untruths, it was considered appropriate that it be written in the entry for T§shq§rÊ. It has been recorded above.83

Although he was not a scholar, his name is mentioned among the scholars since he related what scholars said.

/42b/

KhalÊlull§h, the son of the late \asan

He is the son of \asan Mull§ of the Fortress Mosque.84 Presently he has become the successor to his father’s position. It is not exactly known where he studied or what his share of learning is. According to what we heard, they say he is a person who is upright and fine, constant in his deeds.

The Letter D§l

DamÊn \aîrat85

He served as im§m of the Jål§m§n Mosque on the Semipalatinsk’s [Left] Bank for more than fifty years.86 His original name was MuÈam-mad-DamÊn87 and he was nicknamed ‘§rÊ Mull§.88 He was Mishar

83 Regrettably, Qurb§n #AlÊ did not to record these stories or the folios on which they were written have been lost.

84 The location of this mosque is unclear, but is probably in $yagåz, although neither of these figures are mentioned in the section on $yagåz in the Taw§rÊkh-ikhamsa-yi sharqÊ. Similarly, neither are mentioned in the Qurb§n-#AlÊ’s or AÈmad-WalÊ’s histories of Semipalatinsk.

85 Qurb§n-#AlÊ includes two entries on the same figure (cf. below, under MuÈam-mad-AmÊn Manßårof). However, both entries have been retained for this edition.

86 This mosque in Semipalatinsk was also known as the Fifth Mosque, and was built in 1827 by a wealthy Kazakh named Jål§m§n; cf. Frank and Usmanov, Materi-als, 22-25, 79-80.

87 His full name is given by AÈmad-WalÊ and Qurb§n-#AlÊ as MuÈammad-AmÊnManßårof.; cf. Frank and Usmanov, Materials, 22, 79.

88 The nickname ‘§rÊ Mull§, meaning “blonde mull§” or “yellow mull§,” was evidently very common on the Kazakh steppe. Qurb§n-#AlÊ mentions at least three


from Nizhnii Novgorod province.89 Because he was a keen person, sharp of speech and legally-minded, for many years he quarreled with the community, and would not flatter anybody; until the end of his life he quarreled with the community. He was open-handed, and would not consider this world all that much. He would have extraordinary recitations. He would start the beginning of the Qur’§nrecitation gradually; during the morning prayer he would recite from long såras, and after he had passed the middle of the såra, they would shake their heads and he would raise his voice loud with mirth and amusement and would fall into different rhythms. When there were listeners who were unfamiliar with his own character, which he had cultivated, he would perform it in a funny manner. Even the khuãbawas [performed] in that fashion.

Although his share of learning was small, he was a pious and devout person. Every summer they would bring kumiss from the nomads (during the slaughtering season he would invite the important people of the maÈalla) and there was the custom of treating the people of the maÈalla to drink [kumiss]. One time a poor man was there uninvited. Later he moved toward the crowd, and when he approached, so-and-so said, “Come up, come up.” He said, “I didn’t come for kumiss. An argument has arisen among us; I came to ask about a problem.” He said, “Ask about the problem.” “Sir, two people have argued, one of us said that a wolf or a fox would not enter heaven first. We said that a sheep or a hare would enter first. Which of these would enter first? If you can settle it, please do so.” As for His Holiness, he said, “Hey you idiot, when a sheep is there, how could a wolf or a fox enter [first]”? After he had said this, [the man] said, “Sir, let’s act on the basis of your decision. Rich men wearing wolf coats and fox coats were invited to this public feast. How is it are they the ones to go into the place of honor in your home? How is it that we, who

other mull§s who shared the same nickname: #Abd al-Jabb§r b. #Ubaydull§h [q.v.], im§m of Semipalatinsk’s Eighth Mosque, #Abd al-Qayyåm Mull§, an im§m in the town of B§khta, and one #Abd ar-RaÈman b. #Ubaydull§h [q.v.]; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 184-187, 391-395, 423.

89 Mishars are a Muslim group who historically were primarily settled in lands west of the Volga River; cf. R. G. Mukhamedova, Tatary-Mishari, (Moscow, 1972) and A. M. Orlov, Meshchera, meshcheriaki, mishare, (Kazan, 1992); on the Mishars of Nizhnii Novgorod province in particular cf. U. Iu. Idrisov, S. B. Seniutkin, O. N. Seniutkina, and Iu. N. Guseva, Iz istorii Nizhegorodskikh musul’manskikh obshchin v XIX - 30-kh godakh XX veka, (Nizhnii Novgorod, 1997).

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wear sheepskin coats, were not invited?” After having spoken, it is said that he brought [the man] to the place of honor and seated him, and covered him with a robe.

/44a/

D§’åd Mull§ b. #Abdull§h

Presently he is the im§m of KÙk Tir§k. According to what we’ve heard, he was a person conversant in every discipline and with an share of knowledge in every science; in Semipalatinsk he had studied with the Holy Kam§l ad-DÊn [q.v.], and then he went to Istanbul and befriended the well-known author AÈmad MidÈat AfandÊ [q.v.]. MidÈat AfandÊ asked us twice about this person, but not being certain of the truth about this individual, the reply was brief, and when I said, “I’ve heard his name but he’s not someone I’ve met,” he said, “I wonder, such informed people live in that province, but regrettably I do not know or deal with them,” and he looked at our companion, but it was addressed to us. After visiting Istanbul, it was required tolove the ußål-i jadÊd. This person gave instruction according to the ußål-i qadÊm and we heard that he would say, “I teach the letters faster than the jadÊds and I teach more science,” and would not accept thejadÊds who came. In reality, nothing originates from the name “jadÊd.”There is no denying that everything [worthwhile] comes into existence as a result of ijtih§d. A person who knows the basics and clear-eyed people finally go in this direction. With the old method [ußål-i qadÊm]his madrasa is prosperous and in our parts he is someone who does not deviate from the way of the ancestors.

/44b/

Dål§n \§jjÊ

Since his original name was MuÈammad-B¿k, he is described under the letter mÊm.90

90 This figure is not further discussed in the dictionary.


D§wlÊ Pahliw§n

His name was Dawlat-Sh§h but was known as D§wlÊ. This individual was trained in the village of Bar§ngÊ,91 and later in Mang§r,92 and although he had a degree of scholarship, he was proud of being a wrestler. He was renowned because of this, and lacked the title of mull§. He lived in Semipalatinsk and was buried there. The late Mull§ M§lik AfandÊ [q.v.] said, “Saying, ‘D§wlÊ has fallen ill,’ His Holiness Damull§ \us§m ad-DÊn93 went to visit him; he seated him by the head of the horse [i.e. riding double], and went, taking him with me. He seated him on a quilt. It appeared his eyes were red and his face was a little jaundiced. His Holiness wished him health, and when he asked about his heart, and said, ‘Where does it hurt?’ he [D§wlÊ] showed his lip and pointed to a small sore. ‘The pain is excruciating. I have no other pain,’ he said. When His Holiness said, ‘That sore won’t do anything. You need to put some balm on it; if it bursts and something comes out, it will be healed,’ D§wlÊ said, ‘I am not grieving, even though I have no hope of recovering from this illness. God gave me so much strength and produced my glory, but yet my regret is this: that I am dying with great pain and that [God] made me die from a small sore. I regret that they will say that D§wlÊ,with such strength, didn’t withstand a small sore, and died.’ One hour after later [\us§m ad-DÊn] left, and he gave up the ghost. /45a/He was in such a state and didn’t give any warning.” Whether it’s so and whether it’s true, that’s what he said.

Along with being a peerless specimen in wrestling, this person was considered to have a physique as powerful as an elephant’s. When he struck quickly with his forearms, he would hold fast. When a wrestler in Semipalatinsk named ^r-Gh§zÊ, the son of a rich man, came to him to make him wrestle, this ^r-Gh§zÊ flinched out of fear of him and declined his challenge. We saw this ^r-Gh§zÊ in 1869, when Prince Vladimir came to Semipalatinsk. He fought, and everyone was amazed at his wrestling. At that time there were streaks of white on either side

91 This village, known as Paran’ga in Russian, was located in Tsarevokokshaisk district, Kazan province, and is today located in the Mari Republic. This village is also the subject of a major manuscript history, the T§rÊkh-i Bar§ngawÊ, complied by AÈmad b. \afÊíull§h al-Bar§ngawÊ in 1912; on this history cf. Frank, Muslim Religious Institutions, 29.

92 That is, Ulågh Mang§r; in Russian this village is known as Bol’shoi Menger, and is today located in Atnia raion, Tatarstan.

93 Presumably \us§m ad-DÊn [q.v.], im§m of Semipalatinsk’s Eighth Mosque.

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of his beard. He was approximately in his forties. When he was in his thirties he wrestled with a young fellow and, without even trying, got him in a bear hug and threw him down.

He [D§wlÊ] was from the village of ^shkÊ94 in the environs of Kazan. \§fií $gha \§jjÊ said, “We saw his son.” D§wlÊ $gha accepted a chal-lenge from the wrestler Afl§ãån. They say the wrestler Afl§ãån was possibly from the village of Qishq§r,95 or else from a village close by, and that he had once studied in Qishq§r. People relate that during the time of Båk§y Kh§n96 he went to St. Petersburg to fight with a Russian. They boxed, and so forth.

For example, they say Båk§y Kh§n, together with [Emperor] Paul,—others say with Alexander I—were seated on two sides. They brought the Russian wrestler out with chains. He was pulling five or six people behind him. When he was pushing and leaning forward, those holding the chains behind him weren’t able to hold him back and fell over. He came on in such a way and was placed in the ring. Afl§ãånarrived slowly, and they say he said, “Let the first turn be yours,” and he yielded to the Russian. The Russian /45b/ circled three or four times, and when he came at Afl§ãån, he was showing his fists. Afl§ãån didn’t flinch at all and [the blow] was blocked with his cheek. The Russian struck with all his strength, and blood was flowing from Afl§ãån’s opposite ear. Immediately [Afl§ãån] stuck something in his ear. When Afl§ãån’s turn came, he hit the Russian on the cheek, and he [the Russian] spun around and fell. His cheek bones were broken into small pieces. Both the Tsar and the kh§n [said] “Bravo,” and gave blessings. But Afl§ãån’s ear became weak from the blow. They say that D§wlÊ, who challenged this ^r-Gh§zÊ, accepted a challenge from the wrestler Afl§ãån. They relate that Afl§ãån ended up wrestling in Bukhara before the AmÊr and in Istanbul before the Sultan, and that he was awarded estates, that is, gifts, and so forth.

Duw§n b. Janibek b. ChÊkä b. Tårgh§y b.—b.—b.—

This individual was from the Murån clan, and was a person of great honor. KÙk Tir§k Department gave him the name Duw§n because he was born in the Year of the Horse. This person was aged 79 in

94 This village, formerly located in Kazan district, no longer exists.95 See note 71.96 Khan of the Kazakh Inner Horde, (r. 1801-1815).


the year 1330 AH [1912 CE]. I said in the Khamsa that one can take several meanings for everything a Kazakh says. It is known that in this year of 1330 AH, 1912 CE, it has been 79 years since the establish-ment of KÙk Tir§k Department.

/46b/

ZakÊ Mull§ b.—

Presently he is the im§m of Jays§n [Zaisan].97 His name corresponds to what he is called; he is someone with an intelligent nature.98

/47a/

Z§kir AfandÊ b. [$kbÊrdÊ]99

He is the assistant instructor in the town of Chawchak. In 1327 AH, 1909 CE, he came to the—Madrasa in Chawchak and stayed. (At the end of 1917 he moved to Russia).100

/48a/

The Letter R§

The Holy Riî§’ ad-DÊn b. WalÊd

This person was of Bashkir origin, and after he trained and completed his studies in Bukhara, he came to the city of Semipalatinsk and in the year—became the im§m and mudarris of the—Mosque.101 He was a large and well built, had large eyes, and his face was copper-col-ored. He was very full-bearded, and im§ms, §khånds, and mudarrises first graduated from under him and went on to Bukhara. In assemblies he had taken notice of me, and when I was not occupied in Bukhara, I

97 Elsewhere Qurb§n-#AlÊ names him as the fifth im§m in Jays§n; cf. Taw§rÊkh-ikhamsa-yi sharqÊ, 425.

98 This is a pun, “zakÊ” being both a name and an adjective meaning “intel-ligent.”

99 The name $kbÊrdÊ was evidently added later by another hand.100 The comment in parentheses was obviously also added by a later hand.101 AÈmad-WalÊ indicates that Riî§’ ad-DÊn became im§m of the Fourth Mosque

in 1847. He also identifies him as a Sufi; Frank and Usmanov, Materials, 22.

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would go to Tashkent, and twice was a guest at his father’s house in ‘§l§r.102 His courtyard and his gardens and orchards were beautiful. He would talk to the mull§s, saying his father was very hospitable and kind to travelers, and when a circle for the complete recitations of the Qur’§n gathered in his maÈalla, he would remember the poor. Having been an im§m and mudarris for many years, he died in the year—.103 May God have mercy.

The students in his madrasa were numerous and because of his wit, a few times they suffered from his questions. At some assemblies, when mention was made of h§jjis complaining of the things they had to undergo, he would say, “It is surprising that our spirits would not answer in the proclamation of our ancestor [the prophet] Ibr§hÊm, may peace be upon him.104 If some money was collected with the inten-tion of performing the Èajj, and a little more was added, it would be sufficient. If I went now, I would begin the activity, regardless of why; I would undergo the matter, collect my money, and set out. At the time of the Holy Ibr§hÊm’s proclamation, our spirits did not exist,” he said, surprisingly. It is also said that the Holy [Ibr§hÊm claimed] God made the Èajj for His servant according to his ability and therefore it is obligatory. /48b/ This great dictate is the same for the special and the common. For, is there not the story about the common men lapsing in their obligation as substitutes?” He complained of the sincerity of common men, saying, “It is because [at first] they don’t see beyond visiting the Sacred Territory, and in my opinion, it is very evident that they are acting sincerely. This is because we see that after a common person becomes a È§jjÊ and comes back, he defames the honor of the Sacred Territory and the grandeur of the Ka#ba, and he doesn’t find anything except the defects and vices of the Arabs. Most of all, they lose their [earlier] sincerity and they do not refrain from terribly sin-ful words. If [that] story became known, it would better to give the substitution by others to common people, than for them to perform the Èajj themselves.” They complained about that person, saying, “People who don’t know the significance of these words try to shirk the deed that God has made obligatory.” This person’s assertion was not the

102 An area of Tashkent.103 AÈmad-WalÊ gives 1879 as the year of his death; cf. Frank and Usmanov,

Materials, 22.104 A reference to God instructing the prophet Ibr§hÊm to proclaim the pilgrim-

age to Mecca (Qur’§n 22:27-30).


prohibition of the È§jj; rather he called for the perfection of sincerity. He meant that if scholars go [on the Èajj], they have the most perfect sincerity and it surpasses the sincerity of [ordinary] people.

Some people call the father of Riî§’ ad-DÊn, the subject of the biography, WalÊd, and some Yåsuf. They tell two versions. Some say that both WalÊd and Yåsuf are the same person, and his original name was WalÊd. He was recorded in the Kazakh Register by the name Yåsuf. Others say that after WalÊd’s death, a person named Yåsufmarried his mother. They attribute it to this. In the first version, he was a half brother to Ghiy§s ad-DÊn [q.v.]. In the other version their parents were different, and they called Ghiy§s ad-DÊn His Holiness [Riî§’ ad-DÊn’s] older brother only because Mull§ Yåsuf married his mother. Mull§ Yåsuf traveled among the B§yjigit105 clan and passed away. It is known that his grave is on the banks of the ^mÊl.106 His descendants are still in the Chawchak area.

/49b/

Ramaî§n \§jjÊ b. Sayfull§h b. Sayyid-Ja#far b. #Abd-Mann§f [Chanishev]

As his n-th ancestor was Jah§nsh§h, people called him Ch§nsh§,and later he came to be known by the appellation Ch§nishef; it is a sort of surname. In our times the wealthiest and most pious among these is Ramaî§n AfandÊ.107 Since he is the builder and sustainor of our mosque and our madrasa in Chawchak, listing him among the class of scholars seemed warranted. Initially he was in the service of his uncle, Ibr§hÊm B§y b. Sayyid-Ja#far.108 He left him in 1877 and went into business independently. For a few years he went into silver trading, then, he earned considerable profit by trading in fabric in the ShÊkhÙ and Råmcha [Urumchi] regions. [First] on his own, [then] after the death of his younger brother Ni#matull§h, he took

105 The Bayjigit clan forms part of the Kirey tribe; cf. Beysenbayulï (ed.), Qazaqshezhiresi, 131.

106 This river, called Émil in Russian sources, is on the Chinese side of the border and flows south into Lake Alakol. The Chawchak River is a tributary of the Imil.

107 Ramaî§n Chanishev was one of the wealthiest of the Tatar merchants in Dzungaria, having amassed over a million rubles; cf. Gosmanov, Yabïlmagan kitap, 49. He also accompanied Qurb§n-#AlÊ on the Èajj in 1898, and is also mentioned numerous times in the Taw§rÊkh-i khamsa-yi sharqÊ, cf. pp. 343, 351, 548.

108 On this figure cf. Taw§rÊkh-i khamsa-yi sharqÊ, 334.

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his two sons \asan and \usayn into his service, and because of their cleverness, and because \§jjÊ AfandÊ’s intention was sincere, they got along and their wealth increased. Presently a wealthier person than him is not to be seen in this region. His piety, in equal measure to his wealth, is complete. He performs the five daily prayers regularly and in perfect form. In particular, he considers it honorable to give money to the mosque and the madrasa without holding back. And in Istanbul he made donations and he was appointed to two or three lofty positions.

In 1330 AH, 1912 CE, he donated a hundred thousand rubles in Makar’evo109 for the mosque. His name was written in the newspa-pers.

/52a/

The Letter Z§"

Zayn al-#$bidÊn b. #Abd al-Mann§n

By origin he was from the village of Machkara110 and he completed his studies in Bukhara. In 1853 he came to Semipalatinsk and became im§m in the Seventh Mosque. After four years he gave up the position of im§m because of affliction with paralysis, and he died in 1860.111

/52b/

Zam§n-B¿k AfandÊ

According to what he himself said, of the two famous cities in the Cau casus province, Shirv§n and ShakÊ, he was from ShakÊ.112 He completed classes in a gimnaziia in Russia, and earned the position

109 The site of the annual fair in Nizhnii Novgorod; on the Muslim institutions connected with this fair cf. U. Iu. Idrisov et al. Iz istorii Nizhegorodskikh musul’manskikh obshchin.

110 This village, known in Russian as Maskara, is today located in Kukmor raion,Tatarstan. Before 1917 it was a regionally renowned center for Islamic education.

111 AÈmad-WalÊ notes that this mosque was built in 1852, and that Zayn al-#$bidÊn was its first im§m; cf. Frank and Usmanov, Materials, 26.

112 These are two cities today located in Azerbaijan. In the text Qurb§n-#AlÊ spells the latter city ChakÊ, reflecting a Kazan Tatar orthographic convention.


of judge [ßådyalÊk]. Because of an eye affliction, he went to Istanbul, and from there to Egypt. At that moment an ambassador was going from Kashghar to Istanbul, and when he returned some favors to the ambassador on the part of the Sultan, the ruler of Egypt, Ism§#Êl P§sh§,from his side assigned Zam§n-B¿k to the envoys, and he traveled to Kashghar into the service of Ya#qåb B¿k.113 He lived in Kashghar until Ya#qåb B¿k’s death, and when Kashghar was demolished, he left for Russia.114 Truly, as he preferred the Turks and was returning to Istanbul, they did not release Zam§n-B¿k, and Kaufman115 kept him in Tashkent, saying, “He’s one of our people.” At that moment the kh§n of Kabul, ShÊr-#AlÊ Kh§n, died, and when they made #Abdar-RaÈman Kh§n—who had fled and lived in Tashkent—the ruler, they sent him to Afghanistan, and they assigned Zam§n-B¿k to him. Kaufman made a promise, saying, “After you put him on the throne and come back, I’m going to give you an important post.” Kaufman died before Zam§n-B¿k returned from Kabul, and Zam§n-B¿kre mained empty-handed, without a post. The governor of Tashkent, who took Kaufman’s place, dispatched Zam§n-B¿k to the governor of Almaty, and sent him to Almaty. He remained idle for a while, and in 1883 or 1884, when the border with China was being delineated, he came to Chawchak in the suite of General Fride.116 At that time he related to us the adventure that has been written [above]. At the end of his account he said, “If Kaufman were alive, he would have done as I have maintained. In keeping with my ill-fortune, that person died, and for the past few years, up until now I’ve been going alone in idleness, and now I’ll situate myself in a position for his general.” “But I don’t know when he’ll reach a final decision,” he then said, showing a smile. After delineating the border and returning, /53a/he came to the town of B§khta with the rank of police inspector [åch§stk§w§y]. A year later, an altercation took place between him and

113 The name of the envoy in this embassy is not given, but it may be Ya#qåbB¿k’s embassy to the Ottoman Empire, led by Ya#qåb Kh§n TÙrä in 1873. On this embassy cf. Thierry Zarcone, “Political Sufism and the Emirate of Kashgaria (End of the 19th Century): the Role of the Ambassador Ya#qåb X§n Tåra,” Muslim Culture in Russia and Central Asia, vol. 2, 153-165.

114 In 1877.115 K. P. von Kaufman, Russian Governor-General of Turkestan, from 1867

until his death in 1882.116 Probably a reference to Major General Fridé, who served as ataman of the

Semirech’e Cossack Host.

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the consul B§lq§chÊn;117 I was in the middle of it and once I mediated [between them]. As was written in the Khamsa, in 1885 gunfire was exchanged between a Russian sixteen-man detachment deployed on the border and Chinese troops, and one Russian and a few people on the Chinese side were killed. Because he was reprimanded for this, he left B§khta. Then he was an interpreter to the governor of Tash-kent, and we heard a few years later that he had entered the service of the AmÊr of Bukhara, His Excellency #Abd al-AÈad Kh§n.118 We have no knowledge presently, that is, in this year of 1329 AH [1911 CE], where he is or whether he is alive or dead. He had brown face and a jet-black beard. In particular he also was quite erudite and he eloquently recounted pleasant stories and tales.

Regarding this person, the consul B§lq§chÊn said, “Indeed, it’s as you said, I wouldn’t call him a bad person; he didn’t take bribes from people, and he didn’t say anything bad to anyone. He had only one fault, that if someone took up a side, he’d take the side of that person. It was due to fear; such actions derive from human nature. Resist-ing without getting anything, and maintaining an isolated position, is neither human kindness nor justice. This position originates from ignorance, that is, from a lack of knowledge.” In fact, he avoided taking bribes, and when he took such position, he would be isolated.

/53b/

The Letter SÊn

SalÊm-Gir§y MuftÊ

He was the—th muftÊ of our era, and in his time the Kazakhs [qaî§-qÊya] were entirely included into the Spiritual Assembly. Later, it was removed from its authority.119 This person was named TafkÊlaf and his

117 Russian consul in Chawchak as of 1882, with whom Qurb§n-#AlÊ had extensive dealings; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 340-342, 351-353.

118 Ruled 1885-1910.119 The fourth Orenburg muftÊ (in Russian he was known Salimgirei Tevkelev)

who held the position from 1865-1885. The Kazakh steppe was removed from the authority of the Orenburg Muslim Spiritual Assembly in 1868, and had been partiallyreturned to this organization’s authority by 1883; cf. Azamatov, “The Muftis of the Orenburg Spiritual Assembly in the 18th and 19th Centuries: the Struggle for Powerin Russia’s Muslim Institution,” Muslim Culture in Russia and Central Asia vol. 2, 372-379.


origins went back to —nn§n Kh§n of the White Banner and reached back to Tawakkal Kh§n.120 The Russians would say, “TevkÊl” and later corrupted it to “TevkÊlef” and “TafqÊlÊf.” This person’s ances-try as far as —nn§n Kh§n was written down in the histories; those above —nn§n Kh§n have been described in detail in the Taw§rÊkh-iKhamsa and those up to [i.e. descended from] —nn§n Kh§n have been mentioned [too].121

/54b/

Sayf ad-DÊn b. \usayn Sån§yåf

He was the im§m of the city of Warsaw and during our Èajj journey, we would chat with him.122 At first he served in the Guards Regiment and he gained the position of §khånd in Military Service.123 In the year that we arrived [1898], he said that it had been more than forty years since he had entered the service. His allowance of scholarship was small; it is not known if he had ability beyond reading and writ-ing individual letters of the alphabet. What he said was akin to the more astounding things [said] by common people. He would come to our hotel room every morning and visit. When the time for the daily prayers arrived, and we would perform the prayer, he would simply sit. When he said, “I only perform the prayers on Friday,” I asked, “What do you do for the other prayers?” [He replied] “I perform the qaî§ [the subsequent performance of an omitted act] on Friday.” When I asked, “How do you do that?” he replied, “We had an im§mhere, who they say would perform the prayers at nighttime. Finally, not finding firewood to heat his house, he heated with wood from his

120 —nn§n Kh§n’s name also appears in the sources as —nd§n Kh§n. The Kazan historian Shih§b ad-DÊn Marj§nÊ provides the following genealogy for SalÊm-Gir§y:SalÊm-Gir§y b. Yåsuf b. Qåtlågh-MuÈammad b. Tawakkul b. Mamash b. Dawlat-MuÈammad b. —r§î-MuÈammad Kh§n b. —ndan Kh§n b. Shigh§y Kh§n b. J§diqKh§n b. JanÊ Kh§n b. Baraq b. QÙyrïchaq Kh§n b. Urås Kh§n al-ChinghizÊ; cf. Marj§nÊ, Mustaf§d al-akhb§r, II, 310.

121 The genealogies of the “White Banner” Chingisids of the Kazakh steppe appear on pages 461-472 in the Taw§rÊkh-i khamsa-yi sharqÊ.

122 Sayf ad-DÊn is mentioned frequently in Qurb§n-#AlÊ’s Èajj narrative; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 551, 555, 557, 559.

123 $khånd in Military Service was a military office in the Imperial Russian Army distinct from the office of §khånd under the Orenburg Muslim Spiritual Assembly, or the honorific title borne especially among Kashghari scholars. An § khånd in Military Service essentially functioned as a chaplain to Muslim soldiers and sailors.

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barn, as long as it lasted. He didn’t seem like a very godly person.” He also said that unsuitable words had been written in the books. “I saw one book. It said, ‘If you perform the morning prayer without performing a qaî§, for forty days, the outcome will come to him from an unsought quarter.’ I performed my prayer for eighty days without the sun coming up. I didn’t see an outcome that arrived without being sought. We looked for that arrangement but didn’t find it.”

When he came another day he addressed \§jjÊ Ramaî§n;124 “Rama-î§n, your companions are calling you , ‘\§jjÊ, È§jjÊ.’ Did you go on the Èajj before?” “I went, sir.” “Did you climb Mount #Araf§t?” “I climbed it.” “Then did you see Father Eve and Mother Eve?” The È§jjÊ /55a/ smiled and answered, “Those noble persons came and went before us, we weren’t able to see them.” (“Is that so?”, he said.) He came on another day and his countenance was somewhat melan-choly. When [we asked] what had happened, he said, “AfandÊ, today I’m out of sorts. I went to so-and-so, the son of so-and-so. I read the newspaper, and there, Greece has begun a war with Turkey. It will unsettle Turkey. I’m sad for that reason. God’s task is very difficult [tårådnÊ],” he said. When [we] asked why, he said, “Look here, God made the infidels rich, and by means of wealth they are powerful. But He made the Muslims poor, and as long as there is no money, there is no power. He himself creates it thus, and orders it: fight the infidel and summon him to Islam.” He said, “After he’s done that, He will make the Muslim rich, and if He makes the infidel poor, war against them will be unnecessary. You yourself are a Muslim,” and he said this, closing his eyes with a very unhappy face and with a crushed spirit. From the external aspect, although this was very difficult to hear, it revealed the secret that the unfortunate person, opening his heart for Muslims, feeling for them in his heart, is forced to worry for them. In particular, so-and-so, the son of so-and-so’s words, that it will disturb Turkey, were a mountain on his heart. It was written in our Khamsa, in the [chapter on] the Èajj journey, that in the end what was claimed was not according to what so-and-so, the son of so-and-so, had said, and [the talk of] war was turned out to the contrary. The astounding things he said like these were numerous and it is pointless to write them all down. Ten years after we had seen him, that is, in 1325 AH [1907-08 CE], it was observed in the newspapers that he

124 \§jjÊ Ram§î§n AfandÊ Ch§nishef [q.v.].


had died. God’s forgiveness upon his sins. He had surpassed seventy years of age.

In counting he absolutely would not say [anything] was less than a million. When I asked how many soldiers were in Warsaw, he said, “There are one and a half million soldiers. It would not be fitting for there to less than that, and they would reject that.” One day, [we] went to a statue of the Prince of Warsaw made out of cast iron and when I asked, “How much money did this cost?” he said, “They spent ten million,” and so on.

/56a/

Sulaym§n Q§rÊ b. Ibr§hÊm-B§y ShamawÊ125

Sulaym§n Q§rÊ initially learned to recite the entire Qur’§n from His Holiness Riî§’ ad-DÊn [q.v.] in Semipalatinsk; after that he went to Bukhara and in Qur’§n recitation was a rare person without equal. In Qur’§n recitation he could read a såra perfectly. It is not known that he left anything dubious in a word, or even in a letter. To the listener there was nothing lacking. Although occasionally he would come close to doubtful [recitations], he would quickly come back from there. He would absolutely not accept a prompt, and if there was someone who gave a prompt, he would keep performing zealously, in spite of it, and when he recited as he liked, he could finish five strands of prayer beads in one and a half hours. At the point where the person had provided the prompt, he would recite for an hour. He wouldn’t accept anything for the complete recitation of the Qur’§n. He would not change to correspond to one’s secular quality. In recitation his rhythm was pleasant, his voice was pure and he was a peerless q§rÊ.He died in his forties in 1879 or 1880. God have mercy.

/56b/

S§#at-J§n b.—

By origin he was from Tashkent and he lived for some time in Almaty. He came to the city of Chawchak in the year 1300 AH [1882-83 CE] and was in the service of the Nazarbaevs. In the year 1320 AH

125 Cf. note 76.

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[1902-03 CE] he left the Nazarbaevs and went into business on his own. He amassed substantial capital and has buildings in Råmcha[Urumchi] and Chawchak. He is neither an im§m nor a q§rÊ, and although he is primarily occupied with commerce, since he is very quick to learn, he has aptitude for every science, and especially in the field of universal sciences. This mature individual is someone who is strong in studying the most subtle Persian bayts, who is unique in understanding the meaning of the Istanbul newspapers and journals, and who is articulate in his questions and swift in his answers. Conse-quently, we have removed this person from the category of merchants and listed him in the category of scholars. This is because counting someone with such an intellect among ordinary men would be like pasturing a bull among the sheep.

Among the scholars he is a mull§, among the merchants he is a rich man. He answers any person’s question with a pleasant and joking demeanor; and when angry words are said, no matter how angry, he soothes with his speech, and he never shows a sad face to anyone.

One of his many pleasantries: When His Holiness Miy§n Nu#m§ncame to Chawchak, he [Miy§n Nu#m§n] threatened with flogging those who didn’t come to morning prayers. It seems one or two rich men and one or two poor men didn’t come to the prayers. First they flogged the poor men, then they went to the door of a rich man, but when they didn’t dare to make him come out, a poor Chinese was seen on the street. S§#at-J§n said, “There, beat that person [who] merits a flogging, sir.” When he said, “But he’s a Chinese,” [S§#atj§n]teased him, replying, “Whoever he is, he’s poor. Isn’t it the point of the punishment, that he’s poor?”

/57b/

Safar-#AlÊ b. [Bo]st§n126

He was from the Murån clan and was raised in Chawchak. For a long time he served Ibr§hÊm B§ybatcha [and] #Abd al-Jabb§r. In an election in 1902 he rose to the position of a judgeship [biylÊk]. He is a learned and upright young man.

126 The first part of this name is illegible in the manuscript.


/58a/

The Letter ShÊn

Shaykh al-Isl§m $khånd b. MuÈammad-‘§diq $yagåzÊ

Initially he studied with His Holiness [MuÈammad-‘§diq] himself, and when he had reached the level of dogma he was trained in Qishq§r in the madrasa of Mull§ Ism§#Êl.127 In 1866 he returned to $yagåz and was named to the position of his late father. At that time, as the local Kazakhs were under the authority of the [Orenburg] muftÊ, he was examined in Ufa, obtained the rank of district §khånd,and came back. Because his livelihood came from the Kazakhs, he spent most of his time among the nomads. Although he was at an average level in scholarship, he was someone with a mild character, well-intentioned, quiet, open handed, generous, and hospitable. In the year 1302 AH [1884-85 CE] he went on the Èajj with \§jjÊ #Abdas-Satt§r $yagåzÊ128 and he died at Min§ [near Mecca].129 The mercy of God be upon him.

Sharaf ad-DÊn b. Sir§j ad-DÊn FayîållÊn

He was the fourth im§m of the Isl§båtka Mosque in $yagåz.130 He is one of Mull§ #Abd al-\aqq’s131 students, and in the year 1317 AH [1899-1900 CE] he became im§m. His father Sir§j ad-DÊn Fayîål-

127 Ism§#Êl b. Mås§ al-MachkarawÊ al-Qishq§rÊ (d. 1887/88); cf. MuÈammad Mur§d ar-RamzÊ, TalfÊq al-akhb§r wa talqÊÈ al-§th§r fÊ waq§’Ê# Qaz§n wa Bulgh§r wa mulåkat-Tat§r II, (Orenburg, 1908), 478.

128 #Abd as-Satt§r was a prominent patron in $yagåz and B§khta. Qurb§n-#AlÊrecords that he was originally from the village of T§shkichå, near Kazan, and was remembered for providing food to hundreds of people during years of drought; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 412-413.

129 According to the Taw§rÊkh-i khamsa-yi sharqÊ, p. 411, he died on July 29th, 1889 (old style). Qurb§n-#AlÊ also indicates that he was succeeded as im§m in $yagåzin 1889 by his younger brother #Abdull§h, who reportedly reenergized the madrasa,and was still im§m as of 1909 (p. 412).

130 This mosque was built in a Muslim settlement established in 1848 about one kilometer from the Russian administrative center in $yagåz (Sergiopol’). The settle-ment was known in Russian as Slobodka, meaning “suburb.” The mosque itself was built in 1850; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 408-409.

131 #Abd al-\aqq b. #^m§d ad-DÊn at-TåmanÊ [q.v.], im§m of Semipalatinsk’s Eighth Mosque; cf., Frank and Usmanov, Materials, 30.

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lÊn was from the New Tatar Quarter132 and came to these parts in 1827 to engage in trade. They say that he passed by the present-day [headquarters of the $yagåz] Department along the main road, trav-eled in the ‘§dir clan133 for a few years, and then went to the Qïz§yclan.134 It has been written in our Taw§rÊkh-i Khamsa that he fulfilled the duties of mu’azzin for a few years.

/58b/

Sh§hÊ \§jjÊ

They would call this person Zubayr Sh§hÊ. He was one of the weal-thy men of Semipalatinsk. It was deemed appropriate to recordhis revered name among the scholars because of a dispute. At some point in the 1860’s, the government proposed a plan regarding Se-mi palatinsk’s cemetery and when they intended to measure it for a building, the Muslims didn’t agree and said, “In our Islamic law it is not right to trample a grave.” When they offered the reason, the government challenged it, saying, “You’ll show from what Qur’§nicverse this is from.” When the mull§s said, “It exists in the ÈadÊths,” [the government replied], “There are different qualities of ÈadÊths and the government will not be satisfied with that. If proof in the Qur’§nis offered, there’ll be no challenge to that.” The mull§s didn’t say anything and asked for a few days time that they would be allowed to consult the tafsÊrs. In that group there were many wealthy men there. The subject of this biography, Sh§hÊ \§jjÊ, sat down later than everyone else and saying, “Hold it, hold it,” he coughed, went before the people, and addressed the chief of the assembly. “If we present the proof from a Qur’§nic verse, would you accept it?” he asked. When it was confirmed and agreed upon, he read the verse, “God Protect me from Satan the accursed. Indeed, We have honored the children of Adam [Qur’§n 17:70].” He said, “God created the sons of Adam as the most excellent of all his creations and He honored them most of all. His honoring of mankind is equal in life and in

132 A Muslim quarter of Kazan, in Russian sources known as the Novaia Tatarskaia Sloboda, and in Tatar sources as Y§ngÊ Bista; for the Islamic history of this quarter cf. \usayn AmÊrkh§nov, Taw§rÊkh-i Bulgh§rÊya, (Kazan, 1883), 73-88.

133 See note 59.134 A Kazakh clan that inhabited the Chawchak area; cf. Beysenbayulï (ed.),

Qazaq shezhiresi, 125.


death. To trample them underfoot would be a violation of respect. The consequence of this verse comprises all humanity, and is not only for Islam.” Profiting from this, and by explaining the verse, the mull§sconvinced the government. With this the cemetery grounds were not measured out. The end.

/61a/

The Letter ‘§d

‘af§ Q§rÊ [b. J§rull§h]

He came when the city of LepsÊ was first built and became im§m. (The ancestors of Q§rÊ ‘af§, the im§m in LepsÊ, are from T§shkichå.135 ‘af§Q§rÊ’s father, J§rull§h, was im§m in —rn§shb§shÊ and then came to T§shkichå and became im§m) After a few years he became im§m [in LepsÊ] jointly with Mull§ •ayyib [q.v.], and then later was im§m on his own. In the year—, after Damull§ \usayn [q.v.] arrived, Damull§\usayn, the son of Ism§#Êl [MindåshÊ] became im§m, and Q§rÊ ‘af§stayed on in the capacity of q§rÊ. After the death of Damull§ \usayn,although [his son] Mull§ \amm§d136 occupied his father’s place, as in his father’s days, there was disagreement among the people, and after Mull§ \amm§d’s dismissal, Q§rÊ ‘af§ again took the post of im§m. In the year 1325 AH [1907-08 CE] he had reached his eighties and was still in the position of im§m. According to what we heard, his people would not give him any peace and were in the habit of saying, “We’ll get a new im§m.” He was a white-haired person from whom blessings are received, and they didn’t appreciate his greatness and his worth. They didn’t care that he had served unsparingly for so many years, and they filed complaints against him. No; what should be said to people who evince such astonishing things? Our people’s nature, and in particular, the nature of the people of LepsÊ, was so polluted with worthlessness that in their view they considered it a matter of glorious pride. May God Himself ameliorate it.

135 A village, known in Russian as Tashkichu, located today in Arsk raion, Tatarstan. Formerly it was located in Kazan district, Kazan province.

136 Evidently \amm§d b. \usayn became im§m at a very young age. After 1917 he moved to Qålja, in China, where he died in the mid-1940’s, probably in his seventies.

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Some say ‘af§ Q§rÊ’s name was Q§rÊ Manßår, and it is not known which was his real name. His education was in Samarqand in the Sufi lodge [kh§naq§h] of T§j ad-DÊn Khalfa, and he was one of that person’s murÊds.137 It was in 1871, in LepsÊ, that he granted me the diploma in complete recitation, and I became an im§m. Initially the M§’ida såra was read. People would ask how many portions of the sårawere read and he would say, it was six portions, one quart and one pint.138 Everyone laughed, and joked that the q§rÊs put the recitation on a scale. He would say all sorts of remarkable things like that.

/62a/

‘§liÈ $khånd

This person was evidently the im§m in Makar’evo139 in 1855. It was deemed appropriate to mention him among our local im§ms because he had an altercation with the Russians during the funeral prayers for a merchant named Tårsåmb§y, who had come from our region, and because he prevailed over their suit. The incident consisted of this: according to what he himself said, when this Tårsåmb§y T§sh-kandÊ died at the Makar’evo Fair, they were going to perform the funeral prayer, and when the mu’azzins proclaimed it, announcing the funeral prayers from the middle of the market, some wealthy Russians emerged from their doorways, and acting like fools, joined in, adding their voices to the voice of the mu’azzin and announcing it with foul words. The Holy §khånd went up to some of them and tried to tell them, “Stop, it’s not good to do that,” but they ignored what he said, and insulted and ridiculed the §khånd himself. It didn’t humble him, and when he said, “Oh Muslims, it is a sin against the name of Islam to endure the insults of these accursed ones. Drop the funeral prayer, beat these atheists, I myself will answer them,” the Muslims suddenly attacked, and chased off the Russians, [shouting],

137 #Abdull§h al-Ma#§zÊ identifies T§j ad-DÊn as a khalÊfa of the Bukharan shaykh#Abdull§h ad-DihlawÊ. T§j ad-DÊn was evidently from the Volga-Ural region, and #Abdull§h Ma#§zÊ provides the following genealogy: T§j ad-DÊn b. AÈmar b. DÊn-MuÈammad b. QadarmÊ b. QulmÊ b. $lãån-B§y b. $y-B§qtÊ b. $yd§r al-Bulgh§rÊaî-¢uy§’i al-$yd§rÊ as-Samarq§ndÊ. According to #Abdull§h Ma#§zÊ, T§j ad-DÊn died in Safar 1289 AH [April-May 1872]; cf. #Abdull§h al-Ma#§zÊ, al-Qaãra min biÈ§r, 38-39.

138 This is a play on words. The word “p§rcha” signifies both a section of a såra,constituting several §yats, as well as a unit of measurement.

139 See note 109.


Hurrah, hurrah!” After that they went and performed the funeral prayer, buried [Tårsåmb§y], and went back. After he returned, His Holiness the §khånd assembled the wealthy men: “Muslims! There’ll be a lawsuit. However, we must provide a [positive] outcome to the end of this case, and this requires some money. Make an effort, give money. We’re innocent in this case; and equally, punishment will be meted by the government to those who made the insults.” The wealthy said, “Your Holiness, this business wasn’t good. Let it go. Are we the only ones who saw and heard the infidels’ foolishness and insults? Do we not try and endure all of it? This was just one of /62b/ many insults. They [usually] pass by and leave. Let God give the punishment.” Some said, “I didn’t go to the funeral prayer.” Others said, “His Holiness himself [‘§liÈ] will provide the answer.” Yet others said “He’s the one who told us to beat [them],” and still others, saying, “Hm, hm,” sat quietly with their heads down. As a result, there was not a single person who showed any zeal or said a word for the sake of religion or honor. [‘§liÈ $khånd said]140 “Themeeting broke up, and I remained alone. I was astonished yet trusted in God. But Mås§ of Qishq§r141 still had not come. When he still had [not] arrived, I hoped there would be some means, I vacillated, wondering, ‘He was a clever-natured person, would he accept what I had to say or not?’ Yet besides that, he appeared to be a protector. I went to his hotel room, gave the watchman a ruble and said, ‘As soon as the b§y arrives, come and run to me from the gate and let me know, and I will give you another ruble.’ That day, around the late evening prayers, the b§y arrived and I went in. I started talking before even sitting down, and I explained the incident. After he had repeated, ‘Is that so mull§? Is that so mull§? Is that so mull§?’ two or three times, and he said, ‘Well done, well done, mull§! You acted well. You acted very well. Did a Russian die? [You] should have killed them. It was done for the faith. Even the Tsar would have said ‘Bravo.’ Such zeal regarding the faith is needed. Well done.’ He repeated ‘Bravo,’ and then said, ‘Now what do you intend to do?’ I said that now the case is only a matter of money, and if [I had] five or ten thousand rubles, tonight I would have seen the important people, and in that way I would have warned them of the Russians’ declaration.’ He

140 At this point ‘§liÈ $khånd becomes the narrator of the story.141 Elsewhere Qurb§n-#AlÊ identifies Mås§ B§y Qishq§rÊ as a wealthy patron in

Semipalatinsk; cf. Frank and Usmanov, Materials, 69.

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said, ‘Mull§, this has become a very big case. Ten thousand will not be enough,’ and he opened a chest, took out twenty thousand rubles, and gave it to me. ‘Spend it where it will be useful. I have up to a hundred thousand, and if it comes to more, we’ll see. /63a/ See to your case, and may God provide help. Go into the places you went yesterday. Get the bureaucrats out of bed. Don’t worry, go home and get some sleep.’ Hearing this news, I calmed down, returned [home], and went to bed. The next day how many thousands or hundreds of people made their signatures, hired representatives, and filed complaints with the governor. When I sat down and related my information to the b§y regarding the things that had been said the day before, a person from the court came and summoned [me]. The b§yagain gave encouragement, talked a little more, and said, ‘This case of yours is not one that you will be at fault [in]. If the bureaucrats do not act justly, we will go to the Tsar,’ and he gave a blessing and sent me off. I went to the court. The Russians were assembled and when they saw I was alone, they murdered me with their looks and they were so angry that if someone had given a signal, they would have sliced me up alive. I stood close by the soldiers. After a short while, they summoned me with the lawyers. They asked me questions and I spoke about the incident. They questioned me from the other side as well, and when the speaking was finished, they said, ‘Your case will be sent to the minister, come back when a reply arrives.’ After a few days, a decision came down that ordered, ‘To those whom the §khånd indicates, that is, those who mocked and ridiculed the funeral prayer, whoever they are, they will be beaten in the middle of the market.’ When they asked, ‘Who are they?’ I said, ‘I don’t know their names, but I know their shops.’ I went to the market with soldiers and saying, ‘Here, this one, this one,’ I pointed out several sons of wealthy Russians. But, Mås§ B§y advised, ‘Don’t select anyone for beating and don’t reveal yourself, because the Russians’ revenge will fall upon you. Don’t do any harm.’ After he had said this, I read the prayers from Friday to Friday. The people said, ‘Mås§ B§y is a stupid b§y, and a dumb, foolish b§y.’ May God have mercy on him. May his place be in the highest /63b/ Paradise. If Mås§ B§y had not been there, the complaint would have been against all the Muslims, not just me. During this fight, I loudly proclaimed, ‘Don’t be afraid,’ and I ran about saying, ‘I’ll answer for the Muslims.’ When I was running about I happened to see D§wlÊ Pahliw§n [q.v.], who was working as a butcher, and was standing in front of his meats. When I said, ‘Hey


Pahliw§n, what are you going to do?’ he said, ‘When I beat them, my arm is fearsome.’ I said, ‘If one dies, I’ll take the responsibility. Beat those scoundrels!’ He picked up the hindquarter of a sheep, and ran into the fray. He struck them once or twice and they started to run. When it was that two or three Russians were in a row, and he hit one of them, two or three would suddenly fall, and the Russians quickly went into their shops; they began to run, and we charged, starting to drag them out. [Then] we assembled all the Muslims, calling out ‘That’s enough, that’s enough. Perform the funeral prayer,’ and we performed the funeral prayer. Meanwhile, soldiers arrived, took charge, and on every street posted ten or fifteen [men]. We went and got the corpse [of Tårsåmb§y]. [The §khånd] said, “There I saw D§wlÊPahliw§n’s zeal and strength. I saw that when he would hit a Russian, two or three in a row would fall.” D§wlÊ Pahliw§n’s biography has been recorded under the letter d§l. The incident consisted of this and took place [this way]. The Muslims earned prestige in the fighting, and before the government. This indeed is justice.

I think that since the altercation took place during the famous Sevasto pol War,142 it resulted in a just outcome. If it had been at the time of the Tashkent or Khåqand War,143 God knows who would have gotten off, and who would have been killed.

/64b/

The Letter £§"

[£arÊf]

£arÊf held the position of im§m for a while in the city of Jays§n’s early days.144

[£arÊf \§jjÊ b. \asan Mull§]

£arÊf \§jjÊ was the son of the late \asan Mull§. We heard that he became im§m of the Tana Mosque145 after his father. He died in 1315 AH [1892-93 CE].

142 The Crimean War (1854-1855)143 During the Russian conquest of Central Asia between 1865 and 1875.144 Elsewhere Qurb§n-#AlÊ identifies him as the second im§m in Jays§n; cf. Taw§rÊkh-i

khamsa-yi sharqÊ, 424.145 The location of this mosque is unclear; cf. note 78.

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[The Letter •§"]

[•ayyib Mull§]

•ayyib Mull§’s ancestry was in Mam§dïsh district [ÙkrågÊ] and his place of birth was the village of Tåb§n ChakÊ,146 and in 1853 he came to the city of $yagåz. In $yagåz he carried out the duties of mu#allim and mudarris. After living there a year or two he departed for the city of LepsÊ and be became co-im§m together with Q§rÊ ‘af§Mull§ [q.v.].147 Later, after residing in Qap§l [Kopal], he left for the Èajj. He died in Qap§l five or six years after returning.148 He was a learned and erudite person. May God have mercy upon him.

/65b/

The Letter #Ayn

#Abd al-Jabb§r b. #Ubaydull§h

This person was probably from the village of Muslim in Chist§ydistrict.149 Initially he studied in Kazan in the madrasa of MuÈam-mad-KarÊm,150 and then, after residing in Bukhara for several years,151

he came to Semipalatinsk and became the im§m and mudarris in the

146 Probably a reference to the village of Tübän Shïtsu (in Russian sources Nizhnie Shitsy), formerly located in Mamadysh district, Kazan province, and today located in Saba raion, Tatarstan.

147 Qurb§n-#AlÊ indicates elsewhere that •ayyib was the first im§m in LepsÊ, earn-ing the position in 1856; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 420.

148 Evidently he was succeeded there by his son, MuÈammad-Z§kir, whom Qur b§n-#AlÊ names as the im§m of Qap§l’s Second Mosque; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 416.

149 This village, known in Russian as Muslimkino and in Tatar as Möslim, was formerly located in Chistopol’ district, Kazan province. It is today located in Chis-topol’ raion, Tatarstan.

150 MuÈammad-KarÊm b. MuÈammad-RaÈÊm al-Qaz§nÊ, also known as Damull§MuÈammad-KarÊm (d. 1866/67); cf. Riî§’ ad-DÊn b. Fakhr ad-DÊn $s§r II/13, 410-412; MuÈammad-KarÊm also had students from Novouzensk district, Samara Province, at the western extreme of the Kazakh steppe; cf. Frank, Muslim Religious Institutions, 118.

151 In Bukhara #Abd al-Jabb§r studied fiqh under a certain D§mull§ Ramaî§n$khånd; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 392.


Eighth Mosque. During his days his madrasa was prosperous; there were seekers of learning gathered from the surrounding area, and they were being trained up to the TawîÊÈ.152 Since he was unequaled in the science of Qur’§n recitation, those intending to become È§fiíesalso benefited from his presence. Im§ms, mudarrises, and khalfas in many places are from among his students. He served as im§m for more than twenty years and he died in Turkey in 1881 while returning from the Èajj, may God’s mercy be upon him. Since several of his instructive writings were recorded in my Taw§rÊkh-i Khamsa, [what has been said there] to this point has been deemed sufficient.153

Forty years ago a reply to a query was heard from this person, may mercy be upon him. This [year] is 1911, or 1329 AH. It was written in the eighth issue of [the journal] Shår§ that they said, “How does one perform prayers and fasting where the sun does not set?” The question under consideration is partly answered on page 393 of my book Taw§rÊkh-i Khamsa-yi SharqÊ, although it is the question of the night prayer [ish§’] [and not that of fasting] that is dealt with there. In this small history of mine, the gist of what was written, in abbreviated form, is this: because [the issue of praying during the short nights] cannot be separated from the signs, total physical possibility [to fulfill the prayer] must be manifested, just as when [it is necessary to have] ablutions before prayer [but there is no water]. Since both acts are physical actions, if there is a barrier to possibility, then the ones who cannot carry out the two purifications in a corporal manner will post-pone them [until the possibility exists]. So say the clues in the holy texts [#illa]. But the prayer is the physical manner of serving [God] and consists of a sign [#al§mat]. Therefore the [physical] possibility [of performing the prayer] is absent /66a/ and as it is a heavenly pre-scription in a quarter [of the world], those who find the appropriate point of time [will perform it at that time], while others in places where they do not find it will carry it out by having recourse to guess and conjecture. According to human reason as well as to Islamic tradition it is considered best to ascertain this point of time by a comparison [qiy§s] with the [length] of the days and nights in Mecca, which is the place where MuÈammad [ß§Èib-i shar#] had been sent, which is also a

152 TawîÊÈ is a common a title for numerous books on fiqh and theology.153 Cf. Taw§rÊkh-i khamsa-yi sharqÊ, 391-395; it is worth noting that AÈmad-WalÊ

al-Qaz§nÊ indicates that #Abd al-Jabb§r had studied Sufism in Bukhara (without mentioning under which shaykh), and that he married the daughter of \us§m ad-DÊn(PisÊ Mull§); cf. Frank and Usmanov, Materials, 29.

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temperate place of day and night and the center of the world. And God is most knowledgeable. And We sent them the Book and the Balance, so that men may stand by justice. [Qur’§n, 57:25]154

An issue reminiscent of this also comes to mind. With respect to the surface of the earth, if someone, having traveled from Mecca, which is the center of the world, goes to the country of Fez, and then to America, via the Atlantic Ocean, and from there to China, and says, “I am continually going eastward,” the person would perform the obligatory [praying] toward the east, consistent with his initial state. This is because the direction for prayer of someone traveling westward from Mecca is eastward while the direction of prayer [in China] is westward, as China is to the east of the Ka#ba; [so] that is the controversy. Now, this person gets the idea that upon reaching China the direction of prayer is [still] eastward, [so] is his performance of the prayer correct? If it is not correct, the prayer performed while facing east will have to be shifted toward the west, when one goes near the earth’s meridian. Is there a logical solution for this? Nowadays, with the increase year by year of merchants traveling around the world, this issue is not just counted among matters of gratuitous supposition. Our important men, who consider this issue timely and necessary, are desirous that they agree upon a response to this question.

Im§m Qurb§n-#AlÊ b. \§jjÊ Kh§lid ChawchagÊ.

/66b/

#Abd al-Må’min $gh§ LepsiwÊ b. [Akhmar] b. [#Umar] b. [#Usm§n b. Y§r-MuÈammad b. Il-MuÈammad b. Ily§s b. \asan]155

When LepsÊ was first built, this person came for business in 1855 and stayed. He was one of this city’s wealthy men and among its trust-worthy and reliable people. That city’s Russians gave him beekeeping lands, and he also received a commendation from the governor for

154 For a discussion of the issue of the ish§’ prayer and its role in the Islamic discourse of the Volga-Ural region cf. Michael Kemper, “’ih§baddÊn MarÆ§nÊ als Religionsgelehrte,” Muslim Culture in Russia and Central Asia, vol. 1, 140-144, and Michael Kemper, Sufis und Gelehrte in Tatarien un Baschkirien, 1789-1889: die islamische Diskurs unter russischer Herrschaft, (Berlin, 1998), 278-286.

155 #Abd al-Må’min al-LepsiwÊ (1826-1892) was the grandfather of the editor Mirkasiym Usmanov (MÊr-Q§sÊm b. #Abd al-AÈad b. #Abd al-Må’min); cf. Gosmanov, Yabïlmagan kitap, 31-32.


having established difficult roads at his own expense and for having brought great benefit to everyone, since the roads in the mountains were very bad and arduous.

#Abd aß-‘§diq b. #Abd al-LaãÊf

This person was one of those who first came to Chawchak [after the Chinese conquest n 1874]. He established himself in \§jjÊ \usaynb. \asan’s shop and provided very good service. Later he [worked] for himself. Since he was the type of person to do some crazy things, it was thought necessary to record some of his deeds.

As he constantly criticized and constantly found fault with the acti-vities of those who were the aqsaq§ls and biys in Chawchak, he would say, “If I were to become aqsaq§l for one year or one month I would get the people in order, and I would gain a reputation for having [established] such order in the time of such-and-such aqsaq§l.” Day and night he thought and spoke of becoming aqsaq§l. As he had wished, at one point Jål§y Aqsaq§l156 fell ill, and [there was] a merchant who had a complaint [outstanding] for five or six years in a [Kazakh] tribe that was subject to China. This merchant went to the [Russian] consul and complained that it didn’t seem the aqsaq§l would recover quickly. When he [the merchant] said, “If it could be discussed when the Kazakhs’ gather, and if the [status of that] property /67a/ couldbe determined...” [the consul said] “Who will speak to the Kazakhs?” This merchant indicated #Abd aß-‘§diq, and said “He’s proficient in the Kazakh language, and until the aqsaq§l gets well, he can carry out his service in his place.” As a result, he agreed in the evening and in the morning he thought he would perhaps appoint him to the posi-tion of aqsaq§l to send #Abd aß-‘§diq to the gh§ld§y.157 In the evening, saying, “#Abd aß-‘§diq has become the aqsaq§l,” well-wishers came and received presents for bringing congratulations. The next day the rich man took #Abd aß-‘§diq to the consul, and again described [the situation]. The consul expressed kind words to #Abd aß-‘§diq saying, “Since the aqsaq§l has been laid up, if you handle this case well, I will assign another case; there are more cases to discuss in China than

156 Qurb§n-#AlÊ mentions this person as Jål§y b. M.t§y among the aqsaq§ls of Chawchak; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 353.

157 The meaning of this term is not clear. It does not appear elsewhere in the manuscript, or in Qurb§n-#AlÊ’s other writings; it could be a proper name, although from the context it appears to be a title, possibly of a clan leader among the Kazakhs.

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this one,” and he put the charter in his hand. There was someone in the consul’s service named KarÊm-D§d. He told #Abd aß-‘§diq that “such-and-such a case of mine has remained open down to the present.” When he said. “If you could tell the ghald§y, if you could resolve it...” #Abd aß-‘§diq became angry with him and said, “I know about the activities of all your lackeys like the chief, the aqsaq§l, and the interpreter who are in the service of the consul. All of you are thieves. I won’t be an accomplice to thieves. I’ll teach all of you and I’ll show [you] who I am,” and he left. As for KarÊm-D§d, he went back to the consul and said, “#Abd aß-‘§diq has said such-and-such and will betray us in some way.” The consul looked at the interpreter, “What kind of person is he?” The interpreter said, “Sir, you’ve sent him for no purpose. He’ll ruin the case. He’s a madman. /67b/ [The consul] said, “I didn’t know him. So you go and speak with the gh§ld§y. Send #Abd aß-‘§diq back.” [Meanwhile,] before they left the building, #Abd aß-‘§diq had gone straight to the market, climbed a tree that was growing in the street, and holding the red charter in his hand, had summoned the people. He called the people out; everyone left their shops, and gathered, asking, “What’s the news.” He said, “Look, I’ve become the aqsaq§l. Now I’m going to the gh§ld§y; I know my own self. Hear this: before I come back, sweep your streets, clean your doorways, and butchers, let there be no old or filthy things in your shops.” Then he issued some decrees, mounted his horse, and left. He went to the gh§ld§y and informed him that the new aqsaq§lhas arrived. The gh§ld§y granted him permission [to see him], wonder-ing, “Who’s the new aqsaq§l?” He [#Abd aß-‘§diq] spoke in Russian, fastened his gaze skyward, pulled on his whiskers, and said, “Here is the charter, I have become the aqsaq§l. Now we have a case with you. If there are no big cases with the consul for the §mbå,158 don’t go. There is no case in Chawchak greater than ours.” In the meantime, the interpreter #^d-MuÈammad159 arrived. When the gh§ld§y said to the interpreter, “May your aqsaq§l be powerful,” the interpreter said

158 $mbå is clearly a Qing title derived from the Manchu term amban, meaning “official,” and used among Qing resident agents in Xinjiang. However, is does appear to have been applied to some Kazakh Chingisids under Qing authority. For example, Qurb§n-#AlÊ mentions a tÙrä named Ma#mår B¿k TÙrä b. \§jjÊ J§nim TÙrä who was an §mbå in the Kirey tribe; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 461.

159 Qurb§n-#AlÊ elsewhere gives this person’s full name as #^d-MuÈammad Bål§ãÙfand identifies him as a Kazakh who was one of the interpreters serving the Russian consul in Chawchak; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 353.


“Which aqsaq§l? Looking at #Abd aß-‘§diq, he said, “Get out. Don’t talk nonsense. Who made you aqsaq§l?” [Then #Abd aß-‘§diq] slowly went out, mounted his horse, and rode to the market. He climbed that tree, and called the people out again. When they came, he looked at his watch and said, “When I left here, it was such-and-such o’clock. It’s been one hour and nine minutes since I’ve returned. I’ve resigned the position of aqsaq§l and returned the document. Now eat shit.” Then he mounted his horse and rode off.

/67a/160

#Usm§n Q§rÊ b. \§jjÊ Abå Bakr161

This person’s [original] name was Yahåd§. In Bukhara they changed his name to #Usm§n, so that it not be confused with the name of [another] Yahåd§. After getting some training in Semipalatinsk, he went to Bukhara, studied Qur’§n recitation there, became a q§rÊ in 1867, and returned [to Semipalatinsk]. Upon his return, he worked in a market stall, and then in 1879 he came to Chawchak and again worked as a shopkeeper. In 1883 he returned to Semipalatinsk and became im§m in the First Mosque. He held the position of im§m for ten years and passed away. In Bukhara he lived as the son of a rich man, and although his share of learning was small, his zeal was great. He didn’t participate in studies besides Qur’§n recitation and gave up reciting the Qur’§n through to completion because of illness. Initially he was not so weak. But besides that, one was inclined to hear him recite the Qur’§n with a fine beautiful voice. He satisfied [listeners] with the Bukharan scale and Bukharan-style Qur’§n recitation.

/68a/

#Ubaydull§h b. #Abd al-Fayî Qaz§nÊ

He was ^br§hÊm $khånd’s [q.v.] son-in-law and co-im§m in Semipala-tinsk. After ^br§hÊm $khånd’s death, he became sole im§m and died

160 In the manuscript the entry on #Abd aß-‘§diq b. #Abd al-LaãÊf begins before, and continues after, the entry on #Usm§n Q§rÊ b. Abå Bakr.

161 AÈmad-WalÊ al-Qaz§nÊ gives a slightly longer genealogy: #Usm§n Q§rÊ b. AbåBakr b. Sh§fÊ B§y; Frank and Usmanov, Materials, 18. Evidently #Usm§n Q§rÊ was the grandson of one of the builders of the First Mosque of Semipalatinsk.

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in 1900. According to what people reported, they say that while his learning was limited, he would speak at assemblies.

#Abdull§h, son of the late #Ubaydull§h [b. #Abd al-Fayî Qaz§nÊ]

He became im§m in his father’s place, and this person is currently the im§m, mu#allim and mudarris of [Semipalatinsk’s] Stone Mosque. He was trained in Medina and he earned the name “Pure-hearted.” I heard he was learned, intelligent, and eloquent, and when he came to Chawchak, he was a guest in the author’s home for a few days.

/68b/

#Abd al-\aqq b. Mull§ #Im§d ad-DÊn

By origin he was from the Tiumen’ region and after having been trained in Medina, he came to Semipalatinsk in 1300 [1882/83 AH]. After serving as im§m for a while in the Eighth Mosque, he became im§m of the Third Mosque. He was born in one of the villages near Tiumen’ and then he went to Medina with his father Mull§ #Im§dÊ.162

When his father died, he remained in Medina and received training there. He is a worthy person who is learned and erudite, and also has a good voice and good skill in Qur’§n recitation. Since some stories of his were related in the Taw§rÊkh-i Khamsa-yi SharqÊ, this was deemed sufficient here.163

#Abd al-KarÊm, the son of Abå Bakr

He became the first im§m of the Jål§m§n Mosque on Semipalatinsk’s [Left] Bank. This mosque’s construction was in 1837.164

162 #Abdull§h al-Ma#§zÊ, names #Im§d ad-DÊn as-SÊmÊp§l§ãÊ as a khalÊfa of MuÈam-mad-Mur§d al-Badakhsh§nÊ; cf. Abdull§h al-Ma#§zÊ, al-Qaãra min biÈ§r, 41.

163 Cf. Taw§rÊkh-i khamsa-yi sharqÊ, 405.164 This was the Fifth Mosque. AÈmad-WalÊ adds that he was originally from

the village of Kugarchin, probably in Birsk district, Ufa province, and had studied in Bukhara and Samarqand; cf. Frank and Usmanov, Materials, 23.


/69a/

The Holy #^s§ b. Ibr§hÊm165

He was from the village of Ulågh Ming§r.166 He received training in Bukhara; in 1838 he came to the city of Semipalatinsk and becameim§m and mudarris in the Third Mosque. He died in 1860 or 1861. According to people’s accounts, they say that together with having scholarly knowledge, he was also pious, good, content, patient, and forbearing. One time, a wealthy man in the maÈalla, W§ßil \§jjÊ, took ten sheep during autumn slaughtering time and sent them to [#^s§’s]door; when [#^s§] asked, “Whose sheep are these and why did they come into the yard?” [Someone] answered, “The rich man sent them to you, they are from among his sheep that were to be slaughtered.” [#^s§] said, “Hey, I don’t need so many sheep. He [should] have sent them to the students. He made a mistake, have him come back. Go, get him and bring him back.” After that the rich man himself came. He said, “I’m going to give other ones to the students. These sheep were brought for you.” [#^s§] replied, “What will I do with so many sheep? If you would have sent two sheep, it would have been enough. Give the others to the poor,” and he gave back eight sheep. They say that when they would bring the #ushr167 in carts he would say, “Wait a minute,” and he would open his storehouse and say that if there were fifteen or twenty poods of wheat, that was enough food for the winter. He would say that the poor deserved it. “Give it to the poor students, the wretched orphans, and widows,” [he would say].

During an assembly of scholars, someone asked the mull§s, “When a traveler is on a journey, is it best to perform the nam§z in a high place, on the top of a hill, or is it better to perform it in a low spot?” [To this #^s§] constantly replied, “Hey so-and-so, what’s the point of going up? If you perform [it] down below, isn’t that enough?” Although in many areas his learning was abundant, in speech it was meager; he was unable to speak by constructing an argument; they say he would only speak abruptly, as in the response above.

165 He is the only figure from Semipalatinsk to be included in the published editions of Riî§’ ad-DÊn b. Fakhr ad-DÊn’s biographical dictionary; cf. $s§r II/11,258-259. Riî§’ ad-DÊn’s source for his information is AÈmad-WalÊ al-Qaz§nÊ.

166 See note 92.167 A Muslim tax; for its application in the Volga-Ural region cf. Frank, Muslim

Religious Institutions, 135.

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/69b/

#AlÊ \§jjÊ b. MuÈammad-#AlÊm b. Ism§#Êl b. RafÊq [#AbdullÊn]

#AlÊ-J§n’s real name is \usayn.168

/70a/

#In§yatull§h Damull§

He was the im§m of the Sart and Chala Kazakhs’ “Polled” Mosque. The Polled Mosque169 was the first mosque that was built in Semi-palatinsk for the Muslims. It was probably [built] at the end of the 1700’s.170 This #In§yatull§h’s term as im§m and the year of his death are not precisely known.171

#AlÊ Mull§, the son of WalÊd Må’azzin

He was known as Damull§ #AlÊ MuftÊ. He was born in Semipala-tinsk, and after he received training in Bukhara, he became a muftÊ inKhåqand.172 During Mu#addal Kh§n’s mutiny173 he left and came to Semipalatinsk, and after he lived there a few years, he became im§mfor the city of —stk§men [Ust’-Kamenogorsk]. His age exceeded ninety years and he died there. His father WalÊd died after having served for a long time as mu’azzin in Semipalatinsk’s Jålam§n Mosque, and they say his age exceeded a hundred years. The subject of this biography,

168 This figure was a wealthy notable in Chawchak, who came to that city from Petropavlovsk in 1877. He was known as #‘§rÊ \§jjÊ #AlÊ #AbdullÊn, and is discussed on fol. 110b, in a separate section of the manuscript dealing with the history of Chawchak.

169 See note 8.170 On this history of this mosque cf. Frank and Usmanov, Materials, 31-32, 71,

82.171 He was one of AÈmad-WalÊ al-Qaz§nÊ’s students and AÈmad-WalÊ describes

him as a local Sart and Chala Kazakh who became the unlicensed im§m of this mosque; cf. Frank and Usmanov, Materials, 31-32.

172 AÈmad-WalÊ al-Qaz§nÊ adds that he left Khåqand in 1865 and died in 1887; Frank and Usmanov, Materials, 36.

173 Mu#addal Kh§n was an epithet of MuÈammad-#AlÊ b. #Umar, khan of Khåqand (d. 1842); It is unclear what rebellion Qurb§n-#AlÊ is referring to here, but is probably related to later events, since AÈmad-WalÊ indicates that #AlÊ MuftÊ came to —stk§menin 1865; cf. Frank and Usmanov, Materials, 36.


Damull§ #AlÊ MuftÊ, was very reliable in the science of fiqh. They say he was capable of immediately showing a place that explained a requested topic by book, chapter, and even page. However, this was customary only in the aforementioned sciences.

/70b/

#Abd ar-RaÈman b. #Ubaydull§h, nicknamed ‘§rÊ Mull§ \§jjÊ

Since some of this person’s events were recorded in the Taw§rÊkh-i Khamsa, only the story about exculpatory sacrifice [dawra] will be related here.174 The Kazakh people would show their diligence by the conduct of the exculpatory sacrifice. They would conduct the exculpatory sacrifice in the name of the [deceased] mother and it is all recorded in the Khamsa. Their exculpatory sacrifice is carried out by putting the body at chest level and seating those bringing the offerings in a row to one side. After the a#åzu bismill§h prayer, they say, “This perfect Muslim, this one who has been called, this believer who has been called back, this person who has paid his debt and who is laid out, God willing he will be in heaven. Should so-and-so, the son of so-and-so have neglected the annual prayers, the customary practices of the Prophet, the zak§t, #ushr, or Èajj obligations, the #umrapilgrimage and the sunna and the canonically laudable acts, or if in the performance there were shortcomings, or if there were shortcomings in one of the incumbent precepts, such as for not having returned a greeting, or sneezing [during an act of devotion], or because of the large and small ablutions or because of promises and oaths, and

174 In the Taw§rÊkh-i khamsa-yi sharqÊ (pp. 184-187) Qurb§n-#AlÊ provides the fol-lowing biographical information on this figure: “\§jjÊ #Abd ar-RaÈman’s surname was #UbaydullÊn and among the common people he was nicknamed ‘§rÊ Mull§. He performed the Èajj three times and died in 1308 AH (1890-91 CE) at age eighty-four at Mount #Araf§t. There is disagreement as to who he actually was. Some say he was a Mishar and others that he was a Russian. They came to the conclusion that he was an ethnic Russian Muslim because of his perfect mastery of the Russian language and of Russian writing. But the Russians who discussed him were uncertain as well. They would say that if he was not a Russian, he would not have such eloquence and if he was, he would probably not be the child of a lowly person, but instead he must be the offspring of somebody like a prince or a general. As he would answer as many bureaucrats who asked him his origin with as many different answers, they could not determine the truth of what he said, and they did not know who he actu-ally was. When a Russian did not know or recognize him, he would speak through an interpreter.”

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because of every other large and small sin that this deceased person mistakenly committed (such is the faith of the common people); [then] on Judgment Day when our divine judge, our prophet, may the prayers of God and peace be upon him, intercedes for all this and when the time for questioning comes, may all of the deeds and words that were said be forgiven. Will you take it before the good people who sit and give answers? Here, I offer it for this. Will you accept it?” Those who participate in the exculpatory sacrifice do it in this way for each of their ancestors. Up to sixty or seventy people take part in the exculpatory sacrifice and a full day is needed for it. The Kazakhs are very earnest in this. Some old men say, “When we died in the time of the bright moon, ‘§r MÙlda,175 it was without regret.” They thought it would purify sins. Because of the poor fellow’s perfect sincerity, there is mistaken devotion. Therefore, when I say ‘§rÊ Mull§ was faultless...176

/71a/

The Letter Ghayn

Ghiy§s ad-DÊn b. Yåsuf

According to some accounts, he was a half brother, on his father’s side, of His Holiness the late Riî§’ ad-DÊn [q.v.] and it was considered appropriate to include it in the section narrating His Holiness’ father. He had the virtue of intelligence. During the Dungan misfortune in Chawchak177 he was nomadizing with the B§yjigit clan, and when the Mambat clan178 left for Man§ß,179 he remained in the environs of the city of —rj§r [Urdzhar]. In 1866, when the Mambat clan returned from Man§ß, he was made a clan leader [bÙluß] He didn’t fulfill the full term of the election because of his piety. and was removed. He had zeal in equal proportion to his piety. In 1908 CE, which is 1325

175 The Kazakh pronunciation of ‘§rÊ Mull§.176 The manuscript is cut off here.177 A reference to the Dungan, or Hui, rebellion in Chawchak, that was sup-

pressed with the Chinese conquest of the town in 1874; cf. Taw§rÊkh-i khamsa-yi sharqÊ,332-355.

178 The Bayjigit are a clan of the Kirey tribe. The Mambat are a clan of the Nayman tribe; cf. Beysenbayulï (ed.), Qazaq shezhiresi, 126, 131.

179 Man§ß is a town in Dzungaria.


AH, he died in Råmcha [Urumchi] while he was returning to •urf§nwith the intention of performing a pilgrimage to the AßÈ§b-i Kahf.180

His younger brothers, sons, and grandsons nomadize in the environs of Chawchak.

His relationship to the Holy Riî§’ ad-DÊn. The Holy Riî§’ ad-DÊn’sfather was a Tatar [någh§y] and he was born in some [unknown] village.181 After his arrival, he received training in Bukhara. After that he became an im§m in Semipalatinsk. His father’s name was WalÊd,but later was recorded in the Chala Kazakh register under the name Yåsuf.182 At first he lived in $rq§t,183 and took a wife from the Kirey tribe; from this wife three sons named Ghiy§s ad-DÊn, MuÈammad-J§nand •ayyib, as well as a few daughters, were born. Ghiy§s ad-DÊndied in Råmcha in 1325 AH [1908 CE]. •ayyib is still alive. When his father WalÊd died, he was three years old. In this year of 1329 AH, or 1911 CE, he is [now] 61 years old; thus his father’s death was fifty-seven years ago; that is, he died in 1273 AH, or 1854 CE. His tomb is along the Imil River, at the winter encampment of \akÊm B§y. Ghiy§s ad-DÊn died at age seventy-nine. According to him [Ghiy§sad-DÊn], his father must have been in his twenties; and it now must be a hundred years since his arrival. Ghiy§s ad-DÊn used to say that his father claimed to have arrived in Semipalatinsk in 1805.

/72a/

The Letter F§’

Fayîåll§h b. MuÈammad-Y§r184

He was the im§m of Semipalatinsk’s First Mosque. At the end of his father’s life he became im§m, and after he had fulfilled the duties ofim§m for a long period, he made his own son, MuÈammad-#AlÊmMakhdåm, the im§m during his own lifetime. This person remained

180 A major shrine located near the town in Turfan in Chinese Turkestan.181 A portion of this sentence appears to be missing in the manuscript.182 By being officially registered by the Russian authorities as Chala Kazakhs,

Tatar migrants could exempt themselves from the poll tax, conscription, and other obligations.

183 The location of this town or region is unclear.184 Elsewhere, both Qurb§n-#AlÊ and AÈmad-WalÊ give this person’s name as

Faîlall§h; cf. Frank and Usmanov, Materials, 18, 69.

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for four years and after that was dismissed. In total, from the time of MuÈammad-Y§r’s tenure as im§m to the dismissal of MuÈammad-#AlÊmMakhdåm, there were more than seventy years. These three people served as im§m in sequence. Fayîåll§h’s age surpassed a hundred and he died in 1315 AH [1897-98 CE]. He was trained in Bukhara, and among the higher sciences he excelled in the science of inheritance law. They say he was not so reliable in other sciences.

[Fayîåll§h]

[He was] a descendant of Q§m§y.It is FayzkÊ $gha who first came to Semipalatinsk. His original name was Fayîåll§h. He had three sons, first R§ziq, second ‘§diq, third Yåsuf. Timår-#AlÊ B§ybatcha and #AlÊm-J§n $gha b. Bay§zid $ghaalso say that this Yåsuf possesses the genealogy of Türkm§n B§b§y.185

Because of Sib§lÊ TÙrä’s hay mowing, FayzkÊ $gha took him to court, went to the city,186 and died. We heard that his sons still nomadize in this region.

/73a/

Faîlull§h, the son of Ni#matull§h

By origin he was from Ufa district.187 After being trained in Bukhara he returned and became im§m of the Seventh Mosque [of Semipalatinsk] and died in 1863. It is related that before serving as im§m, he carried out the duties of junior instructor [khalfa] and teacher [mu#allim] in the madrasa of the Holy Riî§’ ad-DÊn [q.v.].

FÊda-AÈmad son of the late ^br§hÊm $khånd [b. AÈmad ^sh§n]

After being trained in Bukhara for a period, he studied in Istanbul, returned, married and in 1320 AH [1902-03 CE], in his father’s place

185 A portion of this genealogy has been published; cf. M. Gosmanov, Qaurïy qal§m ezennän, 2nd. ed., (Kazan, 1994), 323.

186 Semipalatinsk is meant here, see Taw§rÊkh-i Khamsa-yi SharqÊ p. 367.187 He was one of the principal teachers of AÈmad-WalÊ al-Qaz§nÊ, who identi-

fies him as coming from a village in Bugul’ma district, Samara province; for more detailed information cf. Frank and Usmanov, Materials, 26.


became co-im§m with Mull§ #Abdull§h.188 Like his father he is a mild and pleasant person, and in Istanbul [we] visited many places with this young man; he spoke the Ottoman language like it was his own. He is an eloquent person.

/74a/

The Chapter [for the Letter] Q§f

Qaharm§n Mull§

I have heard that this is the person who was the first im§m in KÙkTir§k Department. I am uninformed about his biography. He died before 1300 AH [1882-83 CE].189

Qån§n-B§y \§jjÊ b. ˆsk§n-B§y190

He was a renowned person who was originally from the TåbïqlÊ clan.191

He fell into conflict with his father regarding a biy-ship and the two of them made the clan notables judge their speeches. It turned out that they preferred Qån§n-B§y’s speech. As for Qån§n-B§y, he took pride in this, and they would say, “Was the child not born surpassing his father?” When they would talk about surpassing [his father] from birth, his father would reply, “If you had a son like Qån§n-B§y, it would be obvious that he would surpass you.” With respect to the required stature, the required intelligence, and the required speech, he had no shortcomings of any kind and was someone renowned for being just. During his fatal illness, Qån§n-B§y called for the notables, and when they asked, “Do you have one wish in this world?” he said, “I haven’t been able to give rise to a proverb that goes ‘This has happened to me, and Qån§n-B§y said this.’ Whatever I think

188 That is, Mull§ #Abdull§h b. #Ubaydull§h b. #Abd al-Fay· [q.v.]189 Qurb§n-#AlÊ provides additional details on this figure in the Taw§rÊkh-i khamsa-yi

sharqÊ (p. 415). He indicates that in 1855 he was the first to become im§m in the KÙkTir§k Department and that he was succeeded as im§m by his son Mann§f.

190 He was a patron, biy, and Senior Sultan in QarqaralÊ (Karkaralinsk); cf. Taw§rÊkh-i khamsa-yi sharqÊ, 442, 444-45; he was also the father of the Kazakh “enlightener” Abay Qunanbayev (1845-1904).

191 This is a clan of the Arghïn tribe, known in Kazakh as “Tobïqtï;” Qån§nb§y’sgenealogy was published in 1911 by Shäkärim Qudayberdiulï; cf. Türik, qïrghïz-qazaq häm khandar shezhiresi, (Almaty, 1991), 41-45.

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or say, it is limited to the words and the proverbs of the ancients. This was my only desire.” He was a person who was tall of stature with a ruddy face and slanted-eyes and who could grasp a situation. After returning from the Èajj, he lived five or six years and died in 1300 AH [1882-83 CE]. He was in his eighties, but God is most knowledgeable. He was a commoner [ahl-i saw§d] who was pious and beloved of the scholars.

/74b/

QÊsiq b.—

He was from the Murån clan’s Kenja sub-clan192 and was the first Senior Sultan [§gha sulã§n] in KÙk Tir§k Department. He went to visit the Tsar and was Senior Sultan for a long time. Under the new system he received a pension. In consideration of his service he received a medal and a jacket.193

/75a/

The Letter K§f

Kam§l ad-DÊn b. MuÈammad-RaÈÊm

He was originally from the Right Bank [t§w y§ghÊ] of the Volga and initially studied in Qishq§r in the madrasa of the Holy ^sm§#Êl.194

Later, after receiving training in Bukhara, he came to Semipalatinsk in 1865 and stayed in #Abd al-Jabb§r’s madrasa. In 1882 MuÈammad-J§n B§y Ishtir§kÙf built a mosque, and he was the first im§m in this the Ninth Mosque. He was versed in various sciences; especially in logic and astronomy his equal was rarely found, and he was able to answer questions of any field of science. He was one of the masters of the humble author in lessons on the Eisagoge.195 In this year of

192 Part of the Nayman tribe.193 That is, after the reforms of 1868 were instituted, abolishing Chingisid author-

ity in the administration of the Kazakhs, the Russian authorities formally granted noble status upon QÊsiq.

194 See note 127.195 A reference to the Kit§b al-^s§ghåjÊ, #Umar al-AdharÊ’s thirteenth-century

translation of the Greek work Eisagoge by Porphyrios (d. ca. 304 CE). This work


1325 AH [1907-08 CE], because he is [one of] Semipalatinsk’s reli-able scholars and because of the greatness of his stature, all of the im§ms respect him, and they do not surpass him in dogmatic theology. The scholars and laymen will not refute what he says, and follow the paths of the other sciences. He is a person from whom blessings are received. His treatise on sacrificial animals has been reproduced in the Taw§rÊkh-i Khamsa.196

/76a/

KarÊm Q§rÊ K§shgharÊ

This was the person who was the first judge [qaîÊ] for the Kashgharis in Chawchak. He also performed the duties of an Êsh§n for awhile, and in 1307 AH [1889-1890 CE], he died in Dårbånjån and his body was buried in Chawchak. He may or may not have reached his thirties. He was also a È§jjÊ.

Karam \§fií

He was by origin from Petropavlovsk; they say he came to Semipala-tinsk several times and performed complete recitations of the Qur’§n.According to the accounts of Mull§ M§lik AfandÊ [q.v.] and others, those who came from Bukhara used to say that there was no one in Bukhara equal to him as a recitor of the Qur’§n. In fact, they used to say that together with having a low voice, fine recitation, and a fine rhythm, in rapid pronunciation and in reading clearly and smoothly his eloquent tongue was the most excellent of all the Qur’§n recitors. In his day, because there were few Qur’§n recitors, if any, he would travel a circuit between Kazan, Troitsk [•årÊskÊ], Petropavlovsk, and Semipalatinsk. One Ramaî§n he would be in one city, while those other [places] would be vacant. This means that in the cities there was no one except him; one year he would be in one and another year he would be in another. They said among those recitors we have seen, Sulaym§n Q§rÊ was famous and he would perform com-plete Qur’§n recitations in the AmÊr’s Mosque in Bukhara. But he

was one of the major texts on logic (mantÊq) in the madrasa curriculum; cf. Kemper, Sufis und Gelehrte, 217.

196 This Arabic-language treatise appears on pages 396-398 of the Taw§rÊkh-i khamsa-yi sharqÊ; cf. also pp. 345, 395.

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[Karam] even surpassed Sulaym§n Q§rÊ, who had earned the name “the Bukhara Nightingale.” He absolutely would not accept prompts and had no need for prompts. He died in 1270 AH [1853-54 CE] in Petropavlovsk.

/77a/

Kam§l ad-DÊn b. Jam§l ad-DÊn ^sh§n197

He was known in our city [Chawchak] as Sayyid Kam§l. He was from Tashkent by origin and traced his ancestry to the Holy Im§mQaff§l Sh§shÊ.198 He was trained in Tashkent and had ability in every science, but especially in syntax and fiqh, and he is someone worthy of praise for his piety. He came to Chawchak in the middle of 1320 AH [1907-08 CE] and became im§m of the large Upper Mosque.

/78a/

The Letter MÊm

The Holy MuÈammad-‘§diq b. ^sm§#Êl

He was originally from the village of—in Cheliabinsk [ChÊlaba] district and was from among the Bashkir-Mishars.199 Since it was related in the Taw§rÊkh-i Khamsa-yi sharqÊ that he came to the Department of $yagåz in 1830 and became the im§m, it is deemed unnecessary to repeat it.200 He was im§m, khaãÊb and mudarris for twenty-five years,

197 He appears in the Taw§rÊkh-i khamsa-yi sharqÊ as Sayyid-Jam§l (p. 638)198 Abå Bakr Qaff§l, a 10th century CE Sh§fi#Ê jurist from Tashkent. His tomb is

a famous landmark there, known as “\aîrat-i Im§m” and as “\astim§m.” He also appears in Kazakh khw§ja genealogies; cf. Aàirbek K. Muminov, “Die Erzählung eines Qoìas über die Islamisierung der Länder, die dem kokander Khanat unterstehen,” Muslim Culture in Russia and Central Asia vol. 3, 404, 422; cf. also S. M. Prozorov, “al-Kaffal,” Islam na territorii byvshei Rossiiskoi imperii 1, (Moscow, 1998), 45-47.

199 Rather than being an ethnic designation, is it likely he was registered to the Bashkir-Mishar Cossack Host, that was dissolved in 1866.

200 Qurb§n-#AlÊ writes in that work that MuÈammad-‘§diq was the first im§min $yagåz after its founding in 1839. After he was appointed im§m, he spent several years among the local Kazakh clans. He identifies MuÈammad-‘§diq as one of his teachers, and praises him with having left a substantial waqf endowment after his death. He also credits him with having “ennobled” many Kazakhs with Islam, and having trained many students whom he sent out among the Kazakhs; cf. Taw§rÊkh-ikhamsa-yi sharqÊ, 407, 411.


died in 1865, and was buried in $yagåz. He was a learned, erudite, pious, and sober person. May God have mercy.

MuÈammad-J§n, the son of D§mull§ MuÈammad-Qul

[His ancestry] was from the village of Q§rmish201 in the country of Kazan. They say his father MuÈammad-Qul was one of the senior murÊds of Niy§z-Qul202 in Urgench, that he was married in Bukhara, and that D§mull§ MuÈammad-J§n was born in Bukhara. This D§mull§MuÈammad-J§n was trained in Bukhara, studied the books to comple-tion, and was established as a recitor of the Qur’§n. When Russia took Tashkent [in 1865], the people of Bukhara, and especially the #ulam§ and the madrasa students, incited the AmÊr, [saying that] jih§dagainst Russia was a religious obligation, and that it was necessary to expel them from Tashkent. Since he was one of those who had criticized the AmÊr, when matters took a turn toward defeat, those who had led the people astray suddenly feared the AmÊr, and fled in every direction; since he was one of these, he left Bukhara and went on the Èajj. /78b/ He returned from there and roamed around the Orenburg and Almet’evsk regions [in the Volga-Ural region]; after that he came to Chawchak and was a guest in my home for three months. During this time the im§m of the Russian Department’s Mosque in $yagåz, [which had been built by] \§jjÊ #Arab-Sh§h, departed; I wrote a letter on this person’s [MuÈammad-J§n’s] behalf, and he was accepted among them [as im§m]. After a few years, he didn’t get along with the people and in 1312 AH [1894-1895 CE] he came to Chawchak and took up residence there. \§jjÊ Ramaî§n AfandÊ [q.v.] had built a mosque in the Upper MaÈalla and although he had been designated its mudarris, he didn’t take up that position and it remained vacant for several years. Finally after he took ill and was paralyzed for over a year, he died in 1328 AH [1910 CE]. Although his scholarly knowledge was weak, his zeal was high; he asked boastful mull§s who came from abroad about their initial lessons, and then asked about their master who had taken lessons from his [MuÈammad-J§n’s] master

201 Formerly located in Kazan district, Kazan province; the Russian name for this village is Karamyshevo.

202 Niy§z-QulÊ b. Sh§h-Niy§z at-Turkm§nÊ (d. 1821), a central figure in the his-tory of Sufism, both in the Volga-Ural region and in Central Asia; cf. Kemper, Sufisund Gelehrte, 90-92 and Anke von Kügelgen, “Niiaz at-Turkmani,” Islam na territorii byvshei Rossiiskoi imperii 4, (Moscow, 2003), 63-64.

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and then, about their having gone to Bukhara for training. He would open the discussion by saying, “You are a student of a student of our master.” He would silence them with rude speech, saying, “You need manners, you need manners.” Among the common people, they deemed this typical of mull§s and nobody would speak in front of D§mull§ MuÈammad-J§n Q§rÊ. [Here is] one case of his abusive manner of speaking. One day someone began a discussion, and when a mull§ dared to answer, D§mull§ MuÈammad-J§n squinted his eyes, and when he shook his head and said, “No, no,” the mull§ said, “Sir, I saw it in such-and-such a book.” [D§mull§ MuÈammad-J§n] said “You don’t know, you don’t know.” The mull§ went on with what he was saying and finally when he said, “I will show you the book, am I telling a lie?” [D§mull§ MuÈammad-J§n] said “You’re talking crap, you’re talking crap.” When the mull§ said, “Sir, you’re just swearing, you’re being stubborn,” D§mull§ MuÈammad-J§n hardened his gaze, squinted, and said “May an ass do such-and-such to your mother,” and he harshly insulted him. The upset mull§ didn’t know what to say, and was browbeaten. He had that sort of a personality, and therefore nobody would speak out against him. He stayed in Chawchak for around twenty years and it is not known that he ever proved a single argument. He was a person whose faith was strong and who entered the Sufi path, and the account according to the small children of the descendants of His Holiness Im§m Rabb§nÊ [i.e. Sufis], is that he was someone who showed great affection toward Bukhara. May God have mercy. Because he was older than anyone else and had white hair, the #ulam§ and the ordinary people respected him and would not say anything.

/79a/

MuÈammad-Sh§h b. \§jjÊ Kh§lid

This person was the author’s half brother. At age fifteen he received training in Semipalatinsk. After that he studied in Mull§ \usayn’s madrasa in LepsÊ for two or three years; then he went to Bukhara and stayed there for seven years. After he returned [to Chawchak],203 \§jjÊRam§î§n AfandÊ [q.v.] built a lofty madrasa in our own maÈalla andwas the teacher there. Later he taught the ußål-i jadÊd and the ußål-i

203 Cf. Taw§rÊkh-i khamsa-yi sharqÊ, 351.


qadÊm together and when he had begun to produce good mull§s and q§rÊs, his life was not shown favor and he died in the year—. May God grant him paradise. He was very righteous and intelligent. He was informed in every science and had few equals in astron-omy and geometry; since there was no use for this science in our region, it seems to have remained unpracticed. Because of his zeal, he would mourn that consumption had set in and would say, “If I could exchange my life, which has been wasted in [geometry], for time spent pleasantly, my heart would be secure from this illness.” Once a Russian surveyor came and surveyed our mosque. On the basis of a mistaken assumption, the Russian said that our qibla was taking a westerly direction. MuÈammad-Sh§h explained to him the coordinates of Mecca’s location and the location of the city in which we were. Then he explained the true location of the qibla. When he had investigated and demonstrated it in a balanced fashion the Rus-sian looked at him and asked, “Where did you study this science.” [MuÈammad-Sh§h] said that it was in Bukhara, and [the Russian] said, “There’s probably no one in Bukhara who knows this science. You must have studied in Istanbul or Egypt.” MuÈammad-Sh§hreplied that there are all sorts of people in Bukhara who could be professors not only for Russia, but for all Europe. But since there is no specialized madrasa for this [science], it is not known who is there and who isn’t there. This is because of the government’s indifference. He said, “In spite of that, for those who want to learn it, those who have studied this science are found everywhere” and [the Russian] was amazed and could not say anything.

/80a/

The Holy MuÈammad-Y§r b. ^sh-MuÈammad

He was born in the village of Maz§rb§shÊ204 in the Kazan country, and came to the city of Semipalatinsk in 1804. He was im§m jointly with AÈmad ^sh§n of the earliest mosque, which was on the site of today’s Stone Mosque.205 He fulfilled the position of im§m for awhile, and after they moved the mosque and established it at a second loca-

204 See note 9.205 Cf. also Frank and Usmanov, Materials, 17-18.

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tion, and he became the sole im§m of the First Mosque. He received training in Bukhara during the time of AmÊr-i Sa#Êd206 and completed his studies. He was the father of the late Faîlåll§h Mull§. There are accounts that in issues of the sharÊ#a he was an arbiter and could saythe correct thing. They say that he spread some discord among the community because he would not bow to the wealthy. It was as though integrity in life replaced friendship.

MuÈammad-J§n Mull§

He first fulfilled the duties of im§m in Qap§l. His biography is not known. His son is currently im§m.207

/81a/

MuÈammad-Når ^sh§n b. Khiîr

He built two mosques and established an irrigation channel toward the upper side [of Chawchak]. He was by origin a Baghdadi and had the zeal of an Arab fixed in his heart. It was in 1310 AH [1892-93] that he came to Chawchak. He is currently in Qålja.

MuÈammad-Sa#Êd

He was a Syrian by origin208 and came to Chawchak twice in 1327 AH [1909-1910]. He is a great person who is learned and erudite.

MuÈsin Mull§ b. Il-MuÈammad

He was the younger brother of the late [AÈmad] ‘af§ Q§rÊ. After ‘af§ Q§rÊ’s death he became im§m in his place. The construction of this mosque [Semipalatinsk’s Third Mosque], was in 1837.

206 Epithet of Sayyid AmÊr \aydar b. Sh§h Mur§d, AmÊr of Bukhara (r. 1800-1826); on his role in the religious life of Bukhara, cf. Anke von Kügelgen, “Sufimeister und Herrscher,” passim.

207 Elsewhere Qurb§n-#AlÊ writes that he died in 1308 AH [1890-91 CE]; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 416.

208 The text in the manuscript is unclear at this point.


/81b/

MuÈammad $khånd K§shgharÊ

They called him The Most learned $khånd.209 He visited Chawchak two or three times. He had an share [of knowledge] in every science and he had wonderful comprehension in particular branches of sci-ence. In gatherings he would read most of the MathnawÊ-yi SharÊf.210

Much of the account of the history of Kashgharia [§ltÊ shahr] that we included in our Taw§rÊkh-i Khamsa was this person’s.211 We heard that he died in 1320 AH [1903-04 CE] and was buried in the city of Kåch§r.212 His piety was equal to his [knowledge] of sciences. At a banquet one of our mull§s teased him, “You reportedly say that eating horse meat is not appropriate.” When [MuÈammad $khånd] replied, “Do you have that information from scholarship?” our mull§ replied, “What’s the difference between scholarship and one’s knowledge?” [MuÈammad $khånd] silenced the mull§ by saying, “First explain that and then you can talk with me.” Such is his account.

/82a/

MuÈammad-AmÊn ManßårÙf

He was nicknamed ‘§rÊ Mull§. His origin was from the Nizhnii Nov-go rod Mishars. He studied in Machkara213 under the Holy Mull§#Abdull§h214 and studied Qur’§n recitation from the famous $d§y\a·rat.215 He mastered the Russian language and was jealous-natured.

209 The meaning of title of §khånd among the Kashgharis differed from that among Muslims under the authority of the Orenburg Muslim Spiritual Assembly, or from the Russian military title. Among Kashgharis and other Muslims under Chinese rule (as well as among “Taranchi” migrants in the Semirech’e under Russian rule) the terms had a vaguer sense of an honorific signifying a learned scholar, analogous to the term “damull§” in Central Asia and Russia.

210 This refers to the work of Jal§l ad-DÊn RåmÊ composed in the 13th century CE.

211 The history of Kashgharia comprises the second major section of the Taw§rÊkh-i khamsa-yi sharqÊ and appears on pages 69-139.

212 The reading of this place name is unclear in the manuscript.213 See note 110.214 #Abdull§h b. YaÈy§ b. MaÈmåd al-ChirtåshÊ al-MachkarawÊ (d. 1859); cf.

Ri·§ ad-DÊn b. Fakhr ad-DÊn, $s§r II/12, 312-316.215 •§hir b. SubÈ§n-Qul b. Bah§dir-Sh§h al-$d§’i (d. 1281 AH, 1864-65 CE);

cf. Ri·§ ad-DÊn b. Fakhr ad-DÊn, $s§r II/13, 400-402.

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With the dismissal of his co-im§m, Mull§ #Abd al-KarÊm [q.v.], he was appointed in his place, and was im§m from the 1830’s until the 1890’s, that is, for a sixty-year period. He spent most of that time quarreling with the congregation. Nevertheless, he didn’t abate in his duties as im§m, in his madrasa, or in training, and what he said to the congregation was influential. He lived into his nineties and he died in 1890 or 1891. May God have mercy. He had many daughters and only a single son. After he saw the twilight with expectation, hepledged himself to the Garden of Paradise; a tearful melody sent him there, and he was missed.

In his person he was open-handed and generous-natured. Even though his maÈalla was very large and had a big population, he had no desire to collect money. There was a custom of giving a banquet in summer with kumiss and a feast in winter after the slaughtering, and of inviting the wealthy of the congregation. However, since the maÈalla had over eight hundred households, it was inconceivable to invite everyone. As the custom existed of inviting the wealthy and the heads of the maÈalla, once, when the wealthy men of the maÈalla,the merchants, and the honorable men, had been gathered together and were giving a banquet, an old Kazakh man came in, offered a greeting, and sat down by the door. When he [MuÈammad-AmÊn]said, “So-and-so, come on up, welcome,” he said “I didn’t come for food. A crucial question came up among us, and I came to pose it.” When [MuÈammad-AmÊn] asked what it was, he said, “We were in a discussion and talk arose about heaven. Some were saying that a sheep would be the first to go into the inner heaven and others said that a fox or wolf would enter heaven first. What was their reason-ing?” [MuÈammad-AmÊn] said “Hey, you idiot, when the sheep is inside /82b/ how would they let the wolf and the fox go in? They are oppressors, let them [the sheep] be the first to go. The wolf and the fox will not be in heaven, they don’t know the smell of heaven.” [The Kazakh replied], “Let’s act in keeping with your answer, Sir. You are wearing wolf and fox [fur] and you excluded those wearing sheepskins from your banquet.” [MuÈammad-AmÊn] said, “Hey so-and-so, you put me in my place,” and he put him in the seat of honor, and he put a fine fur coat on him.

...because he [would] say rude words to people’s faces and had a sharp tongue, no one was able to say anything in front of him, and if they heard that he had said anything about someone behind their backs, they pretended not to notice, saying, “A harsh word up my ass.”


/83a/

MuÈammad-Y§r Sulã§nÙf

He was the muftÊ in our era, who in 1329 AH, on May 20th, 1911, commemorated his twenty-fifth anniversary; that is, he had a celebration.216

/83b/

Mull§ M§lik b. MuÈammad-RaÈÊm ShamawÊ217

At first he studied with His Holiness Mull§ \us§m ad-DÊn [q.v.], then he was one of the Holy #Abd al-Jabb§r’s [q.v.] students, and was also one of the teachers in his madrasa; together with the His Holiness [#Abd al-Jabb§r] he went on the Èajj. After he returned he even carried out the duties of im§m in the Eighth Mosque, that is, as a substitute for His Holiness [#Abd al-Jabb§r]. He was handsome and mild, and was close to us, and he was funny and made people laugh. He liked telling and hearing stories and tales, and was adept in the sciences of history and geography. Except for going on the Èajj,during his lifetime he never went to another city, save Semipalatinsk. He was someone who provided information about all of the country’s events and about the deeds of scholars. He spoke as if he had seen it all first hand.

I made a promise that I would write under the letter mÊm that this person had told us about how General ˆstriyåf,218 who had come from St. Petersburg in order to hold talks when a Chinese military commander, had come to the Department of $yagåz in 1290 AH [1873-74 CE], had had a discussion with the mull§s of Semipalatinsk. Here is the information.

When General ˆstriyåf arrived in Semipalatinsk he asked the Chief of Police who had been placed at his service, “Who are the great scholars among the Muslims in his city? Bring them to me.” To determine the level of scholarship of the scholars or the major

216 He is known in Russian sources as Mukhamed”iar Sultanov (1837-1915) and was the fifth muftÊ of the Orenburg Muslim Spiritual Assembly from 1886 until 1915; cf. Azamatov, “The Muftis of the Orenburg Spiritual Assembly,” 380-383.

217 See note 76.218 The Russian spelling of this general’s name is unclear.

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figures, the Chief of Police went and fetched ^br§hÊm $khånd. This person didn’t possess anything other than the level of §khånd.219 When the §khånd came into the general’s presence the general came and greeted him with both hands. Speaking Ottoman, [the general] said, “Your Highness Sir, when you shook hands with me, did you say ‘Bismill§h?’” The §khånd replied, “When we shake hands the bismill§h isnot uttered.” /84a/ The general responded, “Every matter of significance [is] in the name of God because He is unique, and we shake hands and when a matter is significant, we do not leave out the bismill§h. [But] if the matter is not significant, the handshake is still licit,” and the §khånd was silenced. The general became aware of this person’s intelligence and he asked, “Who are the great scholars in your city?” “The §khånd named the Holy Damull§ #Abd al-Jabb§r and the Holy Damull§ Riî§’ ad-DÊn[q.v.].” Then the general said, “Since it may be incommodious to invite these people here, would it be all right if we, who wish to make their acquaintance, visited them?” The §khånd responded that it would be fine, but considered it would be better for himself to be given leave of the [general]. After informing [the general], he [the §khånd] went out, and said “I myself will go to them.” He went to #Abd al-Jabb§rand notified him; then he took him to Riî§’ ad-DÊn and after that they all sat together and said, “Nowadays Europeans are studying in Istanbul and Egypt, and most are mastering sciences such as exegesis, history, logic and philosophy. As for us, because for a long time those sciences were not to be found here, their existence has generally been forgotten. If this issue is discussed, even though only a few types of answers will be given, let’s bring Damull§ Kam§l ad-DÊn, since we don’t known whether or not he [the Russian] will be satisfied. He [Kam§l ad-DÊn] has a better memory than us and he will be able to provide proper answers in astronomy, history, and the other above-mentioned sciences;” and having said this, they summoned this person [Kam§l ad-DÊn]. The §khånd went and got the general. After they had exchanged greetings, sat down, and talked about matters, the general announced that he had studied exegesis, ÈadÊth, and other sciences in Istanbul and Egypt for nine years and that he would be holding talks

219 $khånds were government-appointees typically acting as liaisons between gov-ernment officials and the Islamic community as a whole. Among Islamic scholars in imperial Russia there existed a stereotype of §khånds, which depicted them as deficient in scholarship and Islamic knowledge; to be sure, there were exceptions to this view, but the stereotype is evident in numerous sources; on the functions of §khånds in Imperial Russia see Frank, Muslim Religious Institutions, 109-113.


with a Chinese governor-general220 who had come here to $yagåz.Meanwhile His Holiness’ son Sal§È ad-DÊn Makhdåm had come out bringing tea. When [the general said] “Sir, is that your son? He bears a resemblance to you,” he answered, “Yes.” When [the general said], “What does he read? How old is he?” he replied, “He’s nine and he reads the Qur’§n and sometimes he reads /84b/ the Book of Noun Declensions [Kit§b-i ‘arf-i A#l§].” The general opened the discussion saying, “It is not considered appropriate for children to read old-style dogmatic theology because they do not respect [the Qur’§nic verse] “Which none touch except the clean” and have not yet achieved respect for the Word of God. Is not this fault [attributable] to the elders and the masters?” The two Excellencies offered the retort. [By] challeng-ing and offering proofs to each of his responses, the discussion of the topic became quite extended. Mull§ Kam§l was still not saying a word. At one time, when a point of philosophy came up, Mull§Kam§l entered the discussion and after the two of them went along very cordially, the general said, “We have finished with the initial philosophical conceptions of the sciences of dogmatic theology and philosophy. We have met with the [Islamic] scholars in every location and we have benefited from fine people like yourself; and because of people’s nature, I came to get acquainted and such pleasant words have passed between us.” He said, “If there were superfluous words or rudeness, they require an apology.” The discussion came to an end, and he said, “Would it be permissible to pass out cigarettes?” Then he asked about the curriculum in Bukhara and by explaining the course of study in Istanbul and Egypt he spoke much about the state of the cities, about the manners of their populations, and about other points; it had lasted about three hours before he left. He was of another faith but he had studied Islamic science to such a thorough degree, and he had so mastered tafsÊr and ÈadÊth, that we were amazed he had not accepted Islam. He had said, “It is believed that guidance and error are under the command of God.”

Since the fact that this general visited $yagåz to hold talks with the Chinese governor-general about the Ili region has been recorded in our Taw§rÊkh-i Khamsa, it was thought unnecessary to repeat it. Let he who wishes look there.221

220 Qurb§n-#AlÊ uses a Chinese-derived word j§ng-juw and j§ng-jån, which in Xin-jiang signified a governor general; on this term cf. Chokan Valikhanov, “Zapadnyi krai Kitaiskoi imperii i gorod Kul’dzha,” Sobranie sochinenii v piati tomakh, II, 215.

221 The political circumstances surrounding the general’s visit to $yagåz are

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The subject Mull§ M§lik AfandÊ

/85a/

Mull§ M§lik’s explanation of the name Semipalatinsk has been related in a previous discussion, together with the sequence of the mosques.222

In this sequence, [his] colleagues Mull§ Z§kir, WalÊd Mull§, and\asan said that at first the Russians were seeking a religion and al most became Muslims, and so forth.223

/85b/

MidÈat AfandÊ IstanbålÊ224

Because he was one of our friends, his honored name was recorded in our Taw§rÊkh-i Khamsa.225 We heard a story from him and consid-ered it worthy of inclusion here. [Even] the ruby is not exempt from admonition. Every time we went to this individual in Istanbul and met with him, it was impossible to record all of the instructive stories and pleasant tales that we heard, and I will be satisfied with recording one story that he told about his own situation. This is what he said:

“When I first completed my studies, the arrival of the first bloom of youth, the joy and natural growth of philosophy, the high degree of confidence, and the assurance of a drawn sword made me arrogant to such a degree that there was no one in the world who knew what I know, and no one who would compare with me; [I thought] no one was equal to me, and I would not talk with anyone about science.

discussed on pages 332-333 of the Taw§rÊkh-i khamsa; the account also alludes to his discussion with the Muslim scholars of Semipalatinsk. On the issue of the Ili region in Sino-Russian diplomacy see, Immanuel C. Y. Hsü, The Ili Crisis: A study of Sino-Russian Diplomacy, (Oxford, 1965).

222 This is a reference to Qurb§n-#AlÊ’s history of Semipalatinsk, for which Mull§M§lik was one of the main sources; cf. Frank and Usmanov, Materials, 68-97.

223 This account is found in the same manuscript as Qurb§n-#AlÊ’s biographical dictionary and his history of Semipalatinsk (ff. 3a-5b) but remains unpublished.

224 This figure is the prominent Turkish author Ahmet Mithat Efendi (1844-1912), who is best known as a literary figure during the Tanzimat period in Otto-man Turkey.

225 He is mentioned in the description of Istanbul within Qurb§n-#AlÊ’s narrative of his Èajj journey; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 575.


In keeping with my assumption, I had great abhorrence toward the class [of people] who believed in the scholars. I would say, ‘What do they know? They don’t know anything except threatening with either heaven or unconditional hell.’ I didn’t deign to ask about the doubts that were in my own heart; and if I did ask about the doubts in my heart, I would consider that this person was faithless and that my own intelligence would overtake my doubts. It didn’t matter that I thought about my doubts; they would not leave my heart, and in this way I went about restlessly for a few years. I had no love for scholars and didn’t recall the names of those calling themselves Êsh§ns. ‘Let the scholars and Êsh§ns be that way, the prophets are the same sort of person. How much erudition do they have that they are superior to everyone else? When the common become murÊds to an Êsh§n, they bind their devotion to him and they go follow him. /86a/ If the prophets came from God, one prophet would not void the nobility of another. As a result it is obvious that every person who is called a prophet in his own manner issued a command, and people followed him.’ For several years I went around making denials, saying, ‘In truth, after God gave people intellect and comprehension, what need is there for prophets?’ I didn’t deign to pose this to a single person. That was because I didn’t think that anyone could provide a decisive answer and when I opened discussions by saying things that opposed the tenets of Islamic faith, I was afraid of being accused of being an atheist and of being faithless.”

/86b/

Mull§ MuÈammad-SharÊf

He was the father of \§jjÊ #Arab-Sh§h in $yagåz.226 In the year—he attained the rank of judge [q§îÊ] in the city of Ufa.227 Then [he liv ed]in the country of his son #Arab-Sh§h; [he died] in 1285 AH [1868-69 CE], and is buried in $yagåz. He is buried together with the Holy MuÈammad-‘§diq [q.v.], within the same enclosure [in the cemetery]. Accord ing to his son #Arab-Sh§h, #Arab-Sh§h’s teacher once said,

226 \§jjÊ #Arab-Sh§h was a patron active in eastern Kazakhstan. Qurb§n-#AlÊcredits him with having built mosques in the towns of $yagåz, B§khta, and —rj§r;cf. Taw§rÊkh-i khamsa-yi sharqÊ, 412-413, 421.

227 This was one of the official positions within the Orenburg Muslim Spiritual Assembly, which was headquartered in Ufa.

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“This #Arab-Sh§h’s father’s name is MuÈammad-SharÊf, his father-in-law’s name is MuÈammad-SharÊf, and his teacher’s name is also MuÈammad-SharÊf. God willing he will be all right among these three MuÈammad-SharÊfs.” He spoke with satisfaction about his son, saying, “Praise God, he was well brought up.” In the end he fell ill with the sickness called esophageal cancer. One day, my father said to him, “Tell a [Russian] doctor about your sickness, maybe it will help.” [Mull§ MuÈammad-SharÊf] replied “I’m afraid to go to a Russian doctor. They’re enemies and cause harm.” And as an argument he told the following story.

“One time a Russian girl was suffering from a cardiac affliction and went to a doctor. The girl’s condition was not just weak, her situation was apparently terminal, and for the sake of her spirits, he told her, ‘Cook and eat a turnip every day; this will be the treatment,’ and he sent her off. Up until that time the [doctor] had not known what a turnip treated. By chance his flippant words cured the girl’s illness, and she recovered. After a few months she went to thank the doctor. [She said], ‘Doctor, I’m the person who came at such-and-such a time. You ordered me to eat turnips and I ate them just as you said to. I came to say that I got better, and may God be pleased with you.’ After she had said this, he took the girl’s pulse in order to find out what was in the turnip and how the medicine treated the illness. He said, ‘A bit of your illness is still there, if you drink this, you’ll be completely cured.’ He gave the girl a drug that would be fatal, and she went to her house, and drank it. After she had become unconscious, they came to tell the doctor. The doctor came and opened her up and saw that when at first the girl’s pain was in her heart and its location was initially somewhat rotten. The turnip had made the spot that had rotted regenerate, and it had been cured. As a result, they learned the treatment of the turnip is for a bad heart. So look, did they have to kill someone to find that out?” and he answered that he was afraid.

/87a/

MuÈammad-Manßår ^sh§n

[His father] was originally from the city of Khåqand and in 1240 AH [1824-25 CE] he came here, that is, to the Kirey tribe at the headwaters of the Irtysh. After that Manßår followed his father. He stayed there for a year or two, then he went to Bukhara, received training, and received authorization to act as a Sufi shaykh’s deputy;


in 1250 AH [1834-35 CE] he returned to the Kirey tribe and resided there. Since he was pious and God-fearing, the entire Kirey tribe was devoted to this individual, offered their hands, and became [his] murÊds. They forgot his name and he became known as Kirey ^sh§n.He got married, settled down, had children, and everyone collected into a single big encampment. When he camped in winter and sum mer it was as though he had with him one of the Kirey clans or tribes, but God knows best. In 1297 AH, or 1881 CE, he came to Chawchak, and from there went on the Èajj via Tashkent. The Kirey tribe sent [him] with the most honored and revered people. He was seventy-five years old. After that, In 1302 AH [1884-85 CE] he departed again for the Èajj and in Istanbul he attracted the attention of His Excellency the Sultan. He purchased a lodge [takya]in Medina and also performed pious deeds for his people. Then in 1315 AH [1897-98 CE] we went on the Èajj together, and this time he renovated and rebuilt this lodge and a remanded it to someone from Tashkent.228 In Istanbul great kindnesses were conferred [upon him] by His Excellency the Sultan, and many Qur’§ns and books were given as gifts. A blessed beard hair of the Prophet MuÈammadwas also promised but on this trip he himself didn’t obtain it. Later his sons visited [and obtained it]. He begged the tribe’s permission, expressing the following intention, “After the blessed beard hair of the Prophet MuÈammad arrives, what if I myself am in a worthy place, what if I build a mosque and a madrasa, what it if I place the blessed beard hair of the Prophet MuÈammad there...?” But after the tribe didn’t give its permission, they heard that he had taken the blessed beard hair of the Prophet MuÈammad, left the tribe /87a/without a permission, and that he had received authorization from the Chinese officials, and purchased land for a building, a mosque and a madrasa. All of the Kireys together sent petitions to the §mbå,229

“Return our father to us. All of our tribe will go to where he is, give him the land,” and after they had entreated and expressed their wish, they [the Chinese] advised His Holiness to return to the tribe. At his winter encampment in the Altay Mountains they built a mosque and madrasa and placed the blessed beard hair of the prophet MuÈammad

228 A portion of the sentence is missing in the original, and as a result its sense is unclear.

229 See note 158; however this is probably a reference to a Qing official (amban).

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there. In 1320 AH [1902-03 CE] he took his final journey and in his place they left his son KhalÊlull§h Makhdåm. May God have mercy on him. He was someone who gave blessings like the Pole of the Era [zam§nning quãbÊ].230 His tearful eyes were now smiling now crying, and his words were those of a completely ecstatic Sufi. For seventy years he was a guide among the Kazakhs. He taught Islam to the Kirey tribe and was an instructor. He was a great person from whom blessings are received, who gave names to all of the renowned and important people, and who brought all of them up as though they were his own sons. Consequently, the whole Kirey tribe called him “Father” [$t§]. They say that the entire Kirey tribe would call him ^sh§n of the Kirey Country, the Holy ^sh§n, or Father. He died one year short of a hundred at someone’s [encampment]. He attained the rank of a noble in a secular state and in his own lifetime he had more than a hundred sons, daughters, grandchildren and great-grandchil-dren. He was also quite wealthy.

/88a/

MuÈammad-J§n b. Fakhr ad-DÊn b. KhalÊd

[KhalÊd] was originally from the village of T§shkichå231 in the en virons of Kazan. Later he came to live in Semipalatinsk. His son Fakhr ad-DÊn and [Fakhr ad-DÊn’s] son MuÈammad-J§n were born in Semipalatinsk. This Kh§lid was nicknamed “Millionaire KhalÊd.”His son Fakhr ad-DÊn was one of the itinerant traders among the Kazakhs, and [Fakhr ad-DÊn’s] son MuÈammad-J§n was a merchant; about thirty years ago he was sent by his father in Semipalatinsk to do business, and he came and stayed in Chawchak. After KhalÊlB§y, he became a partner with, and son-in-law to, [KhalÊl B§y’s son] \§jjÊ #Abd al-Q§dir. Because he was a quiet-spoken, good natured, thoughtful, repentant and solid person, they nicknamed him the Stern Blonde [Qiyån ‘§rÊ]. His appearance and disposition are suited to this nickname, and today he is one of the white-haired and steady notables among the trustworthy and reliable rich men in our city of Chawchak.

230 An allusion to the Quãb az-Zam§n, the highest rank in the hierarchy of Sufism.

231 See note 135.


/89a/

The Letter Nån

NajÊb Q§rÊ

He is the fifth im§m of the city of B§khta. Since his honored name was recorded in the Taw§rÊkh-i Khamsa, [the information about him] has not been repeated.232

Ni#mat-J§n

He was probably a Bashkir from Ufa district. He was the second im§mof the Tanå-B§y Mosque233 in Semipalatinsk.

/90a/

The Letter W§w

WalÊ’ull§h Anw§rÙf

This person was a Teptiar [tibt§r].234 Initially he lived in those regions,235 and then he came to the city of Semipalatinsk. He stud-ied with Damull§ AÈmad-WalÊ, got married there, and later went to the town of Jays§n. After the death of the im§m in Jays§n, the very learned Mull§ Abå Bakr, the son of #AlÊ , they made him im§m; a few years later he quit the position of im§m and took up commerce. Today, in fact, he is a councilor of the city of Jays§n. His sociability is in keeping with the current trend. He is an honorable person who is very talkative and forward in speech and also a master in speaking and writing Russian.

232 According to the Taw§rÊkh-i khamsa-y sharqÊ, NajÊb Q§rÊ was summoned from Semipalatinsk in 1311 AH [1893-94 CE] to be the seventh im§m in B§khta; cf. pp. 423-24.

233 See note 39.234 Teptiars were Muslim peasants whose ancestors had been granted settlement

rights on Bashkir land in the seventeenth and eighteenth centuries. While not an ethnic group per se, Teptiars did maintain a corporate and communal identity in the Urals region in the imperial period, through the Soviet era, and even down to the present day.

235 Probably a reference to the Ural Mountains region.

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/90b/

The Holy Wild§n

This [person] was the first official [åk§zlÊ] im§m of —stk§men. Before this time no one would be [officially] appointed. When the mosque was built he was the first im§m. In 1282 AH, 1868 CE Mull§ #AlÊMuftÊ [q.v.] became im§m. Later Yåsuf Mull§ became im§m.236 He died in 1315 CE [1897-98 CE]. Between Mull§ #AlÊ MuftÊ and theHoly Wild§n there was one im§m. I do not know his name.

/91a/

WalÊ’ull§h

This person was the son of an im§m in Orenburg’s Q§rgh§lÊ.237 He went to Bukhara for training, and having gone there, he received the nickname “thief” instead of the name “mull§.” He was well known as WalÊ the Thief [Dåz WalÊ]. In Bukhara they called him “WalÊthe Thief” because he had the habit of stealing some item when he would go into someone’s cell; so he was known by this nickname. In 1301 AH [1883-84 CE] he came to Chawchak and after spending five or six days as a guest, he had to go to Awliy§-$t§,238 which was his home, and when he got to the town of B§khta, he stopped and stayed there for a year. The reason for his stay in B§khta [was the following]: when this WalÊ first came to Chawchak (he had come from Semipalatinsk and Jays§n), he stayed in our guest room. His initial arrival in Chawchak and his sojourn in B§khta was as follows. I was sitting in the house when one of the children came in and said, “Someone is at the door. He’s saying ‘I come from Bukhara.’” I said,” He’s someone who’s brought letters and news from the boys

236 A reference to Yåsuf b. #Ib§dull§h T§n§b§yef, whom AÈmad-WalÊ identifies as having succeeding #AlÊ MuftÊ. He also lists Yåsuf among his former students; cf. Frank and Usmanov, Materials, 36.

237 That is, the town of Q§rgh§lÊ, or Sa#Êd, known in Russian as Seitovskii Posad. This town, located near Orenburg, was a major center of Islamic learning, attracting students and scholars from both the Volga-Ural region and the Kazakh steppe; for an register of the im§ms in this town cf. Riî§’ ad-DÊn b. Fakhr ad-DÊn,Sa#Êd, (Kazan, 1897).

238 A town in southern Kazakhstan, known as Dzhambul in Soviet times; recently its classical name, Taraz, was restored.


who were sent to Bukhara to study,” and I ran out and greeted him. When I asked, “Where are you coming from?” he replied, “I left Bukhara and went to Semipalatinsk. From there I’ve come by way of Jays§n.” I said, “Welcome,” and took [him] into the madrasa.I told the students, “Unharness his horse, bring in his things and get the samovar boiling,” and I went in. When I returned after a little while to ask about the boys in Bukhara, the traveler was no longer in his initial state. He had put a big turban on his head, was wearing a green and white striped Benares robe, underneath [him] was a thick mattress, there were two pillows on either side, and in his hand was a long string of prayer beads. I was surprised, and again said “Peace be upon you,” and he looked down at me. I kneeled down at the lower end of the table. After a little while, when he had finished with the prayer beads, he performed a prayer, and then said lazily, “And upon you, peace.” He raised himself up and leaned on the pillow. He looked at the ceiling and said, “Is this a maktab or a madrasa?” I replied, “It is a madrasa, Sir.” “It’s a bad one,” he said. I said, “It is newly opened.” [He said], “Even now the city doesn’t have enough new structures.” /91b/ “Gradually there will be,” I replied. He said, “Well now, by his position he is a mull§, by his house he is a student.” Considering he was such an important man, it made no sense for me to ask aboutthe boys [in Bukhara] and I went back into the house. I had the guest room straightened up and swept out; I had thick mattresses put down and pillows laid out; I had tea prepared then I went into the house. I didn’t consider it suitable to put him in the madrasa.

He entered and said,” May God bless your rooms, your house is wonderfully spacious.” “Sir,” I said, “I have put tea on,” and I placed it before him. “Sir, did much happen before you left Bukhara. We have fellows there. Do you have any news?” I asked. “Which madrasa was it?” he asked. “It is probably Mirz§ Ulågh B¿k Madrasa,” I answered. “What were they studying?” he asked. “Now, probably scholastic the-ology,” I answered. “There are a lot of madrasa students in Bukhara now. It’s impossible to know each one of them and to know the ones taking lessons. I’m not acquainted with most of those taking lessons. Maybe, of these, some have come and some have gone,” he said. I asked, “Sir, did you do a lot in Bukhara? How many years did you study in Bukhara?” He replied, “I lived in Bukhara thirty-four years.” I asked, “What was the motive for honoring Semipalatinsk with your visit? Do you have relatives and kin there?” He replied, “Kam§lÊ

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Mull§239 and AÈmad-WalÊ Mull§ [q.v.] in Semipalatinsk were my classmates. I came and visited by their invitation and greeted them.” “Your colleagues are well, and they evidently welcomed your visit,” I said. “There are other fine men who were our colleagues in Bukhara. They didn’t understand anything. Here one of them became a Èaîratand one became an §khånd,” he said. Saying to [myself], “By what he says he is a very important person,” I sat down, thinking that there would be rich spoils, and I opened to a place in the [book] Bay§n ar-råÈ. I said, “Sir, trying to study this place [in the book] has humbled me. If only you would kindly explain it,” and I handed it to him. First /92a/ he squinted his eyes hard, opened them wide, did this twice, and said his eyes were bad. I said, “Do you need glasses?” “No, no,” he said. He sat staring, and said, “Just a moment.” He closed the book and said, “^sh§n q§rÊ, we were two brothers, the sons of an im§mfrom Orenburg’s Q§rgh§lÊ, who was also an Êsh§n and recitor of the Qur’§n. My brother sent me to Bukhara for education and said, ‘I will send you money later.’ He didn’t send a kopeck. My life was spent mainly among the Turkmens. May the responsibility for my inability to give lessons be upon the older brother,” he said. After that, in an excited and encouraged state, I joked, saying, “Rather than frighten-ing and surprising me from the start, wouldn’t it have been better from the very outset to tell the truth about your situation?” “If I’d done that, you wouldn’t have brought me into his house and would not have fed me!” [he answered]. We laughed. [He said,] “Brother, I will tell my secret only to you. I will not stay here long. Don’t tell my secret to anyone.” In the evening there was a dinner somewhere. “Go there,” I said. “Then have someone invite [me],” [he replied] I sent someone there, we gave him a seat and he sat down. “The traveler is like a blind person,” he said, and sat down. He didn’t say another word. People asked, “Where did this honored person come from? Where is he going?” I replied, “He was from Bukhara and had been in Semipalatinsk. He visited with his colleagues, then he returned and is going to the city. He studied in Bukhara thirty-four years.” At the lower end they began gradually talking among themselves. They were describing and praising [him] to one another, saying, “Does it seem from [looking at] him that he possesses the appearance and voice of a mull§? Do you see his demeanor and his respectability?” As for him,

239 Kam§l ad-DÊn b. MuÈammad-RaÈÊm [q.v.].


he only looked down at them and sat as if not paying attention to anyone. The ones who hadn’t been seen at the gathering came and were seen, saying “He is a great person.”. He was a guest for two days in all, and then he had to go to Awliy§-$t§, and left from here [since] he had people there.

Now about [what happened] in B§khta. /92b/ Now as he was getting ready to go, [he said], “There’s a town called something like BakhshÊ or ShakhshÊ.240 “I’ll stay with someone there.” We bade him farewell and said, “There’s an im§m there called ‘§rÊ Mull§.241 You’ll be a guest for one or two days. Stay there.” He went to B§khta. At the time for the noon prayer, ‘§rÊ Mull§ reached the mosque and they met on the street. [‘§rÊ Mull§] said, “We have no guest room. Stay at the Holy ^sh§n’s,242 and he went and showed him the house. When they reached the Holy ^sh§n’s gate, it turned out that the Êsh§nwas at the noon prayer. They sent for the mull§ and put [WalÊull§h]up in the guest room. That day there was a banquet. After every one had come and seated themselves, The Holy ^sh§n said to the host that a guest has come to see us. “He has come from Bukhara. Send a horse and bring him,” and they brought him. Meanwhile, a discussion had arisen among the mull§s, and an argument had started. Mull§ WalÊarrived at the banquet, which would have intimidated us, and everyone stood up and gave him space; then they again brought up this issue and when it had not been resolved, \§jjÊ \anafÊya said, “Gentlemen, if you explain this to the new guest, perhaps he will provide a deci-sive answer. He is not considered to be an idle person.” After he had spoken, [Mull§ WalÊ] gave the È§jjÊ a hard look, and said with a low voice, “Do you want to resolve this issue cheaply? First pour enough tea, fill [me] with enough food, and after that, we’ll answer, regardless of whether you ask from above the sky or under the earth.” After he had said this, everyone was silent and they stopped talking about that issue. Mull§ WalÊ remained surrounded by [exclamations of] “Sir, Sir.” After that, the assembly broke up, and five or six of the leaders of the congregation stayed, and held a discussion. [They said,] “God has

240 That is, B§khta.241 Here a reference to #Abd al-Qayyåm, initially the first im§m in B§khta, he was

later reinstated after the departure of the second im§m, #Abd al-\aqq; cf. Taw§rÊkh-ikhamsa-yi sharqÊ, 423.

242 A reference to #Abd al-Mann§n b. Tårsån Khw§ja Bukh§rÊ, who served as im§m in B§khta at some point after ‘§rÊ Mull§; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 423.

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provided from the earth what we had requested from heaven. Such an honored scholar has come to our city. By all means, let’s make him im§m. Let’s all of us go and /93a/ talk about this.” They settled that one of them would bring tea and bread, another would bring meat and butter and others would bring other provisions, and they went to the Holy ^sh§n’s house and convened a council. That person said, “You said we need a wise im§m. ‘§rÊ Mull§ is always saying, ‘Have me removed,’ but first, who is this person? We need to know his origins and his family. Then we need to find out what the level of his learning, comprehension, and perception is. After asking all of this, and after examining and testing [him], we must ask whether or not he is occupied somewhere else, whether or not he requires the position of im§m, and [only] after that would we say we need an im§m. One among [us] will go into his presence and say, ‘Sir, a doubting slave cannot convince anyone.’ We will have an examination and a test. We must act according to that [plan].” The Holy ^sh§n said, “Fine, let’s sit together this evening, discuss the situation and conditions, and put your advice into effect.” The people urgently ordered it, saying, “Of course, get him to stay.” Later, after a bit of a rest, he [the Êsh§n]prepared tea and went before the guest. He tried to ask, “When did you leave Bukhara? Where did you live?” Then, “From whom did you take lessons in Bukhara?” and, “In what madrasa did you live? Who were your colleagues?” [Mull§ WalÊ] cut short the speech, and asked, “Sir, it has been many years since I left Bukhara. I’ve forgotten my lessons, my colleagues, and the name of the madrasa. If you’re not selling the tea you served, then give it; [but] if you’re implying ‘I won’t serve it if you don’t know what’s being asked,’ go find out for yourself.” The Êsh§n was astonished /93b/ and wondered, “Did he rebuff what I had to say because he’s a madman or because he’s a great person? Was he upset?” and he fell silent and left. The next day the people came, and when they had asked, “Did you get the answers from the guest?” he replied, “I didn’t get a definitive answer. He seems to be a rather rude man. Go yourselves and ask.” After he had said that, they went to the guest. They greeted him, and stated their intention.243 They explained that this territory was initially lacking people, especially Muslims, and was a bare desert. God made people reside here, and considered it appropriate to build a mosque and a madrasa. “As you have seen, we

243 Qurb§n-#AlÊ has the Êsh§n as the subject in this sentence, but the rendering given seems better to fit the context.


have a beautiful mosque, and as for the madrasa, it’s been built too. Our town needs an im§m and mudarris such as your respected self. If you agree, our people will request [you] for the position of im§m.”After the mosque was vacated, he prayed and said, “Your mosque is fine, but I’m horning in on the person who is already im§m and taking food out of his mouth.” They stopped him, and replied, “Name your conditions, and we’ll act on the basis of that.” Then they said, “Now we’ll have the community jointly approve your position; go and rest in the madrasa,” and when they had gotten up and left, he hobbled his horse and went to the madrasa. After he had departed with such a semi-invitation and settled in the madrasa, some [began] to have doubts, saying, “Is he someone incapable of getting a job?” Some were say-ing “Whether he goes or stays, the madrasa will be good.” Some said, “Although the Êsh§n spoke well, he was offended and left because of that.” Others said, “Hey, this mull§ is rude in his person and in his speech.” Another said, “We should find out whether he’s someone who misbehaves. After five or six days, it should become clear;” some sent tea and bread; others sent meat and butter. They went early to nam§z and left the mosque late, and saying “Let my head hurt and let my stomach hurt,” they passed a week or two carefully discussing it. Afterwards, they went to the mull§, and they said to one another, “Let’s sit down and have him read a book.” Five or six people came and when one of them asked a question, he answered, “Ask your [own] mull§ such petty questions. Are you fattening him up and slaughtering him?” As a result, they went two or three times and when they could not get the /94a/ requisite answer, they consulted with the im§m and he said, “Let me test this person for the position of im§m and check his Qur’§n recitation;” and they would not offer him the position ofim§m. Then he would not even go to the mosque. People lost their enthusiasm, and ended up saying, “We stopped saying this person is a great mull§.” They said, “Now there, we’ve given him leave. Let him clear out of the madrasa.” As for the mull§, he declared, “You detained me. I would’ve reached Awliy§-$t§ by now. Now I’ve used up my travel money. You should reimburse that travel money.” They replied, “Fine, he’s a traveler. “ That year he spent the summer and maybe the winter and he didn’t do a single thing except very rarely read the Qur’§n in the mosque, two or three times. Yet they showed him respect, saying, “He’s a traveler.”

Only the mu’azzin $q Mull§ [q.v.] opposed him and even though one time he offended him with a harsh word, other people showed respect,

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saying, “He’s a traveler.” One day in the mosque there was Qur’§nrecitation; he [WalÊ’ull§h] said the ar-RaÈmanu #allama al-Qur’§na244 after the a#uzu bismill§h [prayer], and stopped. They whispered him a prompt, and he read the subÈ§n rabbika.245 After the prayer, $q Mull§ upbraided him, “What got into your ignorant ar-RaÈmanu [såra]? Couldn’t you read inna a#ãayna246 [and] qul hå All§h [instead]?247” and cursing him, he got up and left. The next day during the obligatory morning prayer, while the im§m had not yet come, $q Mull§ went to the miÈr§b. He had intended to read more than the 87th såra of the Qur’§n, but having stopped at the beginning of the 87th såra, even though [the missing section] was whispered to him, he wouldn’t accept it, and he went into the ritual bowing in prayer [rukå#]. When he had performed the prayer and gotten up, the Heavy Mull§ [Juw§n Mull§]248 was standing by the door, and when people said, “D§mull§, why are you standing there,” he replied “I am waiting for the 87th såra. Then he sat for a long time and said, “What got into your ignorant 87th såra. Couldn’t you read inna a#ãayna [and] qul hå All§h [instead]?” They fought and people separated them, and because of this conflict arose between them, and they were always trying to disgrace one another.

/94b/

One day a Kazakh came and asked the Heavy Mull§, “Sir, I have come seeking instruction about a problem.” When he asked, “What problem?” [the Kazakh replied], “There’s nobody who doesn’t die. When one is placed in the grave, two angels will come and ask ques-tions. What will their questions be, and what should our answers be?” [The mull§ replied], “The angels will first ask, ‘Who’s your God and whose slave [qul] are you?’ To that you will say, ‘I’m God’s slave.’ Then they will ask, ‘Who’s community do you belong to.’ If you say, ‘I’m in $q Mull§’s community” He [the angel] won’t know him

244 A reference to the 55th såra, called al-RaÈm§n.245 The beginning of the first verse (§yat) of the 87th såra (al-A#l§).246 The beginning of the first verse (§yat) of the 108th såra (al-Kawthar).247 The beginning of the first verse (§yat) of the 112th såra (al-Ikhl§ß); the idea

here is that the 55th såra, with 78 verses, was too long for $q Mull§ to properly recite. On the other hand, the 87th såra is only 19 verses in length, while the 108th consists of only three verses, and the 112th of four.

248 At this point Qurb§n-#AlÊ introduces what was evidently one of the nicknames of WalÊ’ull§h.


and there’ll be no angel. As long as they hear his name, they’ll be unable to ask you further questions and will leave.” The Kazakh was astounded, got up, and left. During the month of Ramaî§n, I went to read [the Qur’§n]. One day, after the afternoon prayer, I went into the madrasa. The mull§ was sitting alone. After I has asked about his affairs, he said, “God made me stop in such a congregation, which is harder than burning in Hell.” When I asked the reason, he said, “In this world many of God’s creatures are good. [But] I was subjected to this misfortune by being unaware of their [small] number.” When I said, “My goodness! What’s the problem?” he replied, “I stayed in LepsÊ for more than a year. I lived in a room in the mosque. Some-times I couldn’t go out to the Friday prayers, let alone the five daily prayers.” [The mosque] had an im§m named D§mull§ \usayn [q.v.]. He never once said, ‘Why aren’t you going to the prayers?’ [But] here I had arrived and avoided misfortune regarding prayers.” Sometimes one could not go and other times one would be reading a book or was occupied with some other business, and when the call to prayer was performed, one would read until it was time for the ablutions, and if one didn’t go, they would say, ‘Why didn’t you go?’ and if one did go, they would say, ‘Why are you going so late?’ and when I was afraid they would curse, even though it was my time when I was able to go without ablutions; let the misfortune be upon that lousy $q Mull§,” and he bitterly cursed and complained.

In all, he lived there for a summer and a winter, and when it was time to be clothed, \anafÊya \§jjÊ had food cooked, and had tea and such things brought; and for clothes he also purchased some good heavy cloth, and /95a/ he went and placed it before him. He said, “Sir, these are clothes that had been sewn for me, please wear them. Now, our town is small. You yourself have seen this; we have no big rich men. There is a certain amount of income for the mull§s from the Kazakhs outside [of town]. When È§jji said, “This year there wasn’t even any,” [The mull§] said, “How is there income?” The È§jjÊ said, “If there are wealthy Kazakhs, their offerings for Qur’§n recitations and their alms are quite lucrative.” The mull§ let out a long sigh, “Just my luck. If I heard the news, ‘There’s cholera there,’ I would come running, thinking, ‘Something’ll happen here, and the rich will have offerings and alms, and as soon as I set out, the deaths would end, and once I had departed, there would be wealthy Kazakhs, Sarts, and Tatars.” \§jjÊ \anafÊya [said], “In any event, Damull§, be healthy. Make our goodness increase, make our badness decrease; may you not

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get angry; and pray and give thanks.” [WalÊ replied], “I don’t know to whom I will pray and give thanks. There were just two Muslims here, a man and a woman.” When he asked who they were, [WalÊ] replied, “I don’t know. As many times as they were asked, they wouldn’t say who they were.” After that, \§jjÊ said his wife is who it was, and as for the man, it was he himself. After he had said this, [WalÊ] said, “The sender of God’s blows here isn’t you, then?”

As a result, he left B§khta, and when he had passed Qap§l, he went and stayed in T§l Qårgh§n [Taldykurgan] with a merchant from Petropavlovsk. When he said, “I’m coming from Chawchak via B§khta,” they described their fellow citizens of Petropavlovsk as far as they knew each one. When they reached \§jjÊ \anafÊya, he asked, “What’s that person like in Petropavlovsk?” and they answered, “He’s a good enough person.” [He replied] “Hey, in Petropavlovsk if he’s a good person, good God, what are your bad people like!” He was that sort of a peculiar person. We heard that he died in Awliy§ $t§in 1315 AH [1897-98 CE]. May God have mercy upon him.

/96b

The Letter Y§’

Yånus Mull§ Nam§ngandÊ

He was the third im§m in Upper Mosque [in Chawchak]. After a year he departed to the city.249

YaÈy§ $khånd

He was from the D§n Kazakhs250 and attained the rank of §khånd.In 1869, when the Kazakhs were removed from the authority of the [Orenburg] muftÊ, his position as §khånd was abolished.251 His son #Abd al-#AlÊm and his grandson MuÈammad-#AlÊm b. Mås§ were my classmates. This #Abd al-#AlÊm was [my] classmate in school, and after he finished his lessons, he wore European-style clothes and would go

249 Presumably to Semipalatinsk. Elsewhere Qurb§n-#AlÊ indicates that he suc-ceeded $rtåq Q§rÊ as im§m of this mosque; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 638.

250 Unclear reading. D§n may be a reference to a locality or to a Kazakh clan. Another possible reading could be d§na, meaning, “authentic, genuine.”

251 A reference to the reforms of 1868.


around wearing a fez and a Turkish uniform; and he was occupied with astronomy day and night. When he returned to his people, he would go around dressed like that. One day someone came to #Abdal-#AlÊm talking about a 25-ruble loan. When he said he didn’t have the money, [the man] said in a very solicitous manner, “If you don’t have it on you, ask the §khånd for it and get it. He’ll send it to you soon;” so along with that person, #Abd al-#AlÊm went to his father and said, “This person needs twenty-five rubles, give it to him right away. I have no money.” When he had spoken, the Holy §khånd stared at his son and said, “Look at your appearance. You think you’re a clever Russian who earns money,” and he shouted, “You should know that you’re a bad Russian who isn’t fit for shit.” In his physique he was large-bodied and tall, and he was /97a/ an eloquent, intel-ligent, and renowned person. A few years into his possession of an §khånd’s license [åk§zlÊq], he rained many blows on the population, and because of this, many conflicts with his community arose. They didn’t remove him with complaints and documents. As long as the license was in effect, the people didn’t remove him. One time, he came to the madrasa during a banquet, when they were documenting something. I don’t know if he said it was in Omsk [ˆmskÊ]252 or St. Petersburg [Pitirbår], [but] he said, “When I went to a lawyer, and explained my complaint, [the lawyer said], ‘It’s in such-and-such a library in such-and-such a law book. Go there, and in a week’s time pay a tax of three hundred rubles.’ After [the lawyer] had said this, I paid the 300 rubles, and fetched this book. It was a book that had been written a hundred years ago. When the Kazakh people were made [Russian] subjects, various rules were imposed on them.” He [the lawyer] wrote, “This is the fundamental law. Your suit will be decided on the basis of that.” He [YaÈy§] boasted that, “From this [suit] it became clear that our Kazakh people were noticed here [in Omsk and St. Petersburg] and they entered the Tsar’s council,” #Abd al-Jabb§r had said that, “Whoever first obtains the game that roams, and the plants and vegetation that grow on the steppe, it will be his property, to dispose of as he will. This precept was recorded in the sharÊ#a a thousand years ago.” He [YaÈy§] joked, “Although the government takes you for granted, like the game and the plants. When we obtained it, we did [the suit] this way, we did it that way,

252 Omsk was the capital of the province of West Siberia, and was the adminis-trative center for most of the Kazakhs in the Middle Zhuz.

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and recorded it so.” Although it is unknown in what year YaÈy§$khånd died, it is surmised that it was probably before 1300 AH [1882-83 CE]. In 1316 AH [1898-99 CE], when I was returning from the Èajj, our class-mate MuÈammad-#AlÊm was our travel companion from Kir§kow [Pavlodar] to Semipalatinsk. It seems had children in a [Russian-sponsored] school [ishkål] and they were like him. ([Later] he abandoned the European clothes and became a dyed-in-the-wool Kazakh. He wore a thick quilted robe, padded boots on his feet, and on his head had a fur hat like a crow’s nest). When they asked, “Earlier you used to fault those who went about in that fashion. What happened, you’ve adopted that look?” He replied, “The way we went about earlier was stupid.”

/97b/

According to #Abd al-#AlÊm’s information and description, YaÈy§$khånd’s genealogy is as follows: $rghån’s son was Basantiyin; his son was B§ymambat. B§ymambat had four sons: Båqa, KÙbir, Qåy§nb§y, and J§m§n§y.253 We heard that the descendants of KÙbir are in the Khåqand region. The [other] three sons are in these regions. He said “Our ancestry is from Båqa.” Båqa’s son was —t§b§y; his son was Dawlat-#AlÊ; his son was T§wåß§r; his son was Ramaî§n; his son was Mull§ YaÈy§ who became the district [§qråj§n§y] §khånd under the old law. His son was #Abd al-#AlÊm; his sons were NåÈ, Asadull§h, and #Abd al-\ayy. This is the account of #Abd al-#AlÊm. When we were receiving instruction, YaÈy§ $khånd came to Semipalatinsk and we saw him in the madrasa. He was someone with a full, well-proportioned, beard and whose voice corresponded to his physique.

/98a/

Yåsuf $khånd K§shgharÊ

He came to Chawchak in 1327 AH [1909-1910 CE] and in 1328 he died of tuberculosis. He was possessed. He was known as Damull§Yåsuf $khånd. He was trained in Kashghar, and then lived for sev-

253 This genealogy is evidently heavily condensed. Several generations between Basantiyin and $rghån that are in the numerous published variants are absent in this version. Similarly, B§ymambat does not appear in the published version as a son of Basantiyin; cf. note 20.


eral years in Mecca and Medina. He had the habit of everywhere forbidding the consumption of horse meat. And though he expended energy in forbidding its consumption, even in Chawchak,254 his words had no effect. Before his arrival [in Chawchak], the five daily prayers were performed [by him] in the ^mÊn Sh§ngya Mosque in Qar§så.255

This person gave permission to perform the Friday prayers and he appointed an im§m by the name of $t§-Kh§n. Currently there are seven mosques in Chawchak, and the Friday prayers are performed in six of them. May God accept it.

Now, those who were im§ms, those who became renowned as mull§s, and people who by their nature were amusing in various ways have been recorded here. Afterwards, God willing, in this chapter on mosques, I will write about the building of the mosques in Semipalatinsk, the people who were their builders, and similarly the names of the fine people.256

254 Horse meat was, and is, widely consumed in the region, particularly among the Kazakhs and Tatars; the consumption of horse meat was sanctioned in \anafÊyajurisprudence, but was occasionally denounced by Islamic reformers in the region.

255 A town in Chinese Turkestan, south of Chawchak.256 A reference to his history of Semipalatinsk; cf. Frank and Usmanov, Materi-

als, 68-97.


turkic text 95

TURKIC TEXT21b

بسم اهللا الرحمن الرح�محرف االلف

ابوالقاسم ا�شان بن خان توره خان ا�شان تاشكندى

بو ذات لر اصل حس�نى اولوب سلوك جهتندن دخى واسطه ا�له حضرتعلى كرم اهللا وجهه كه منتهى اولور (آتامز مرحومننك خان توره خان

حضرت لرند�ن �ازدر�ب آلمش شجره كاغذى) شجره سى بالترت�ب المزدهواردور ا�شان خان توره خان جنابلرى معدل خاننك اخ�ر ا�املر�نه قدر

برح�ات اولوب وفاتى سنه سى جزما معلومم اولمدى صاحب الترجمهابولقاسم حضرتلرى ١٣٠٠ هجر�ه �ه قدر بر ح�ات ا�دى وفاتى بعدنده

اوغلى هاشم خان توره جاى نش�ن محراب اولوب آننك وفاتى بعدندها�شان باقى خان توره جا�لر�نه انتقال ا�تمشدر حاال خانقاه و مدرسه او

ذاتنك اداره سنده د�و مسموعمزدور اسالم ا�امنده خان توره خان حضرتلرى تاشكندننك بلكه مضافات فرغانه ننك برنچى معتبر ذاتلرندن اولوباوغلى ابولقاسم روس�ه ا�امنده بتون تاشكند و اطرافنده اوالن ا�الت�ه لره

سوزى نفوذلى عزت و حرمتى كمالده اولمش مدرسه سى آباد و طلبه لرا�له طولو اولوب كوب ماللر چقب بالد و بر�ه لره جا�لمشدر

طر�ق سلوكى بو ترت�ب ده حضرت ابو بكر رضى اهللا عنه �ه منتهىاولور حضرت خان توره خان حضرت موالنا فضل اهللا غالم قادر

جنابلرندن مرخص او ذات م�ان نور مهدى م�ان احمد معصوم م�انعبداهللا م�ان محمد ادر�س المشتهر بالقاضى دمال محمد�ار م�ان ظهور

خواجه عبدالصمد م�ان محمد من�ر م�ان كل محمد صوفى احمد المشتهربصوفى ج�و دمال قربان بدل حضرت فضل اهللا بر وقف احمد معصومى

خواجه محمد پارسا حجة اهللا خواجه محمد نقشبند غروة الوثقى

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106b/22a

احمد ا�شان ابن قزل محمد ابن عبدالرزاق ابن ا�شمحمد ابنت�مورعلى ت�مكى د�ه مشهردور

بو احمد ا�شان بخاراء شر�فده تحص�ل ا�دب علم ظاهرده اوسط درجهده اولوب علم حالده خلفه حس�ن عل�ه الرحمه دن مرخص ا�دى بو ذاتنى

مشهور شفى باى سفقول باى د�ان ذواتلر س�مى كه آلدر�ب شفى باىصالدرغان ١نچى مسجدكه امام ق�لد�لر س�مى پاالدده توقال مسجددن آز

�ل صونكره صالنغان نوغاى مسجدى ننك اولى بودور (بناسى ١٨٠٣نچى�لده بنا بولمش) توقال مسجد بونكا صارت مسجدى د�رلر ١٨٠٠نچى �ل

لرده بنا بولمش ا�مش مذكور ١نچى نومر مسجدكه مزارباشى ننك محمد�ارحضرت ا�شمحمد اوغلنى مزارباشند�ن آلدر�ب احمد ا�شانغه شر�ك ق�لمشلر

بر آز �ل د�ن ك�ن جماعت كوبا�وب ٢نچى مسجد الزم كورلدكدن مذكور١نچى مسجدنى كوچر�ب آننك اورننه ٢نچى بر مسجد �غاچدن صالمشلر

مذكور كوچرلمش ١نچى مسجدكه محمد�ار حضرت مستقل امام بولوب١نچى نومر اسمى مسجد ا�له بركه كوچوب محمد�ار حضرت مسجدى

د�ه شهرةلنمش مذكور مسجدننك اورننه صالنغان احمد ا�شان مسجدى٢نچى نومر بولمش مسجدلر ترت�بى على حده بر فصل اوزره �از�لور

ابتدا الف با ترت�بى ا�له اماملرنى ب�ان ا�دال�م

/22b/

ا�براه�م آخوند ابن احمد ا�شان سابق

بو ذات ابتدا س�مى پاالد بلده سنده دمال رضاء الد�ن حضرتدن برآز تحص�ل ق�لب بعده بخاراء شر�فه واردى انده ا�كى اوچ سنه استقامتدنصونكره آتاسى ننك قارتلغى سببلى س�مى پاالده قا�توب آتاسى ننك ح�اتنده

امامتل�ك كه اوتوردى و هم غوبرناطورننك انتخابى برلن اوبلوصناىآخوندل�ق رتبه سنه نائل اولدى علم دن بهره سى آز ا�سه ده خلقى حل�م

طبعى كر�م بى تكلف آدم ا�دى بر دفعه علما مجلسنده جنازه ا�له امامنكفاصله سى نه قدر اولمق كرك د�ان سوأله جمله دن اول جواب و�روب

turkic text 97

امامنك سجده ق�له چق اورننده تورمق كرك د�دكده استاذى رضا حضرتمطا�به طر�قى ا�له تعر�ض ا�درك هاى هاى بزننك آخوند حضرت ن�نداىنازك مسئله لركه جواب و�ره د�مش من بعده مجلس لرده كتابدن بر سوزسو�لد�كى معلوم دكل د�ه حكا�ه ا�درلردى واقعا كوب مجلس لرده بولدق

مسئله دن بر كلمه د�د�كنى ا�شتمدكا�ام تحص�لمزده ١٢٩٤نچى �ل لرده چوچك كه كلمش ا�دى اذانده

صالة قچقرمق ا�له امر ا�دب بزم مسجدمزده صالة قچقرمق او ذاتدنمراث قالدى آندن اقدم عادة دكل ا�دى ١٣٠٠نچى سنه لردن صونكره ا�دىحج شر�فه وار�ب آندن قا�تدقدن صونكره اوزاق مدت خسته اوله رق _

نچى سنه لرده وفات ا�تدى اهللا رحمت ا�لسون

/23a/

احمد صفا قارى بن مال المحمد

اصلى چستاى قلعه سندن اولوب بخاراء شر�ف ده ختم كتب ق�لغانصونكنده سمى پاالد بلده سنه كلوب ع�سى حضرت نك وفاتى صونكنده

٣نچى نومر مسجدده امام بولمش ا�دى علم ده او قدر فائق دكلسه دهقارى لقده خوش قرأة ذات ا�دى ١٨٦٨نچى م�الد�ه ده واصل باى �نه برنچه كشى لر ا�له حج شر�فه وارمش�دى بعده نچه مراتبه حج بدل ا�له ده

وارمشدر آز سوزلى آدم ا�دى

ا�براه�م بن قارى عطا

حاال ١نچى مسجدننك امامى دور سابق احمد صفا قارى ننك آغاسى ننكاوغلى دور عثمان قار�دن صونكره ١نچى مسجدنك امامى بو ذاتدر بزننكمتوفاء انمز محمد شاه برلن بر وقتده بخاراده تحص�ل ق�لمش ذاتدر علمى

كوزل بولسه كرك اوزمز كورمدك

/23b/

دمال احمد ولى حضرت ابن على ابن مناسب ابن اورازمحمد االوطارى

the dictionary98

بو ذات آتاسندن قورصاقده قالمش ا�كن س�مى پاالد بلده سندهتولد ا�دب والده سى ننك ترب�ه سنده كماالته �تمشدر ابتدا دمال رضاءالد�ن

حضرتدن تحص�ل ق�لدى بعده بخاراء شر�فده ختم كتب ق�لب حضرت م�انفاروق عل�ه الرحمه كه دست انابت ا�دب علم ظاهر و علم باطننك هر

ا�كسندن خطى وار ا�دى ١٨٣٣نچى م�الد�ه ده تولد ا�دب ١٨٦٤نچى �لدهبخارادن قا�توب ٧نچى نومر مسجدكه امام و هم او�ازناى آخوند اولد�غى

نى سو�لمش ا�دى ا�امنده مدرسه سى آباد و آلدند�ن كوب قارى لر و كوبماللر چقمش دور كوزى �اشلى كالمى �اقشلى تصوفدان ذات ا�دى �اشلرى

�تمش لر حدودنده منك اوچ �وز _ نچى سنه ده حج شر�فه ك�دب �ولدهاد�س قلعه سنده مدفون اولمشدر عل�ه الرحمه

/24b/

احمد مال

بو ذات اصلى باشقورد قب�له سندن اولوب لقبى قانكلتور مال د�همشهور ا�كن صونكره جالن خور مال د�ه معروف اولمشدر قانكلتور د�م�ه

وجه تسم�ه هر كمه ت�وشور هر مال ا�له مناقشه ا�د�شور ت�ز كالم ذكىمرام اولدقدندر اما جالن خور د�دكلرى او ذاتنك بر بدننده بواس�ر كبى

مدمن النم بر جراحتى اولب بو�له درة لره جالن �مك فائده ا�در د�ه طبكتابلرنده كورمشده بر وقت چوچك كه كلور ا�كن باخته قلعه سى قربنده

بر ب�وك جالن كور�لوب آنى اولتوروب توتمشده توغرى ا�شان عبدالمنانخواجه خانه س�نه كلوب توشمش آندن بر چا�نوك صوراب آل�ب جالننى

قا�نادوب پشور�ب ا�مش چوچك كه كلدكده صورمش ا�د�م دوالغنى ح�اتالح�وانده كورمش ا�د�م د�دى جالن �د�كى سببدن حضرت ا�شان جالنخور د�ه سو�لد�ده سبب مسمى سى بو بولدى بو ذات كوزكه كوركلىمجسم مكمل ز�رك طب�عت لى حاضر جواب مناظره كر عالم و فاضلآدمدر بزم جر�ده تار�حچه مزده اصحاب كهف خصوصنده �ازد�غى بر

رد�ه سى ده واردور عباره سى ع�نا نسخه ا�دلدى بودور

turkic text 99

/26a/

آق بالق مال

آرغون ا�لندن بخاراء شر�فده تحص�ل ا�تمش ذات اولوب بخارادهعبداهللا اسم�له سو�لنور ا�مش ١٣٢٣نچى سنه ده چوچك كه كلمش ا�دى تلى

قضاق لهجه سنچه ا�سه ده مسئله مسائل ده خ�لى حظى وار كورندى اوزآ�توى بو�نچه آق بالق ابن بت�ن بن ك�لدن بن جانزاق بن قراو بن توقسان

بن جابوق بن سر�م بن بسنت�ن بسنت�ن فروعى اوشبو كونده ١٤ بولصا�لدر بوندن ٣ بولص س�مى او�ازنه ١١ بولص كركاو او�از�نه تابعدر

د�دى

بسنت�ن بن آرغون بن قراخواجه بن آقجول صوفى بن صارىك�لومبت اورته جزء اوشبو ك�لومبت توابعى دور

قرا ك�لومبت او�سون ننك بابالرىدر اقساق ك�لومبت كچى جوزننكبابا سى بودور اوچ ك�لومبت ننك كته سى قره كلومبت اورتانچى سى

صارى كلومبت كچى سى اقساق كلومبت دور د�دى

اولوغ جوزء توقز آتا اروغى د�نلور بوتباى چمر س�قم جانوسقراقو�لى قانكلى اوچاقدى جاال�ور رامدان

كچى جوزده باى اوغلى د�رلر ١٢ آتادور عالم چومان اصلاسمى چوماكاى آداى برج آالچه جباس �تى كلومساك بونكا �تى اورود�رلر تاما تابن ك�ردارى كرا�ت رامدان ت�الو جاغالبا�لى رامدان الوغجزده كچى جزده و هم اورته جزءده نا�مانده باردور الوغ جوزداكى

رامدان اصلى اورته جز كچى جزداكى رامدان الوغ جزءدن كلمشك�لومساكدر

the dictionary100

/26b/

آرتوق قارى ابن عبدالقهار دمال نمانكندى

چوچك ننك ٢نچى رقم مسجدنده اول آتاسى ١٢٩١نچى سنهلرده امام بولوب بعده اوغلى آرتوق قارى ٩٥نچى سنه لرده آتاسى جا�نهامام بولمش ا�دى آرتوق قارى علم دن بهره سى آز قارى لغى ده مشوش

اوزى د�وانه فعل سوزى دخى اوزى كبى اول�ا صفت بر تورلى ذاتا�دى كالمى مشوش باشلى آ�اقلى ا�سه ده اول�الرننك مناقبنى اخالصا�له سو�ل�وب هم مناقبلرى باشقه لردن ز�اده بلوردى مجلس لرده كوب

سو�ل�وب آدملرنى ز�ركدرر ا�سه ده سوز�نى تنكالر كشى بولسونبولمسون دائم سو�ل�وردى قاشنداغى آدم بر طرف ا�له سو�لشوب اوتورسه

آنى تورتوب اوز�نه تارتوب او آدم قرامسه ا�كنچى �اننداغنى او�لها�دب �ا غ�رى طرفه كوز�نى تكب آنده ده تنكالمسه فقط اوزى سو�لباوتورردى توراتوره تنكالم�انلرنى س�ن ا�له بوقلبده �بارر ا�دى اول�ا آدم

د�ه آننك حقارتنى تحس�ن ا�درلر ا�دى

بعضا آقچه لى اورنغه اول�الق نى تاشلب ده قو�ار ا�دى بر دعواخصوصنده مدعى ننك عرضى بو�نچه (كونصل ششمردن) بو كم�نه

�ه قوشوب ا�كاولرنكز بركه اوتوروب سورانكز د�ه امر ق�لدى بر نچهكونلر بزه مخالفت ا�دب افاقه كه كلتوروب بولمادى آننك برلن قاى وقتغهقدر متاشوب �ورامن د�د�م ده اوز حكمم نى �از�ب مهر ق�لب كونصل غه

آل�ب باردم آرتوق قارى مهر باصمامش او ذات مخالفت ا�تدى د�دكدههر نه بولسه آنكا مهر باسدر�ب كتور د�دى مدعى عل�ه كه سو�لدم بر

نرسه آل�ب بار�ب آرتوق قار�ننك دعاسنى آل حالنكنى ب�ان ق�ل د�دماوده بر ختاى تباق ا�له بر قو�تو�اق آل�ب بار�ب آلد�نه قو�وب فاتحه

سنى آلدقدن صونكره /27a/ عرضنى ب�انه كرشور كرشمسدن بار بارامام قارى برلن اوزم سو�لشه من د�ب چقارمش ا�رته سى كون بزكه

كلوب (گو�ا مدعى عل�ه نك معامله سندن �عنى تباق ا�له كومشدن بزنىبى خبر صانوب) فالنى لرننك دعواسنى بتورسنكزچى منمده چاروام بارآنلرننك سوز�نه قراب نچه دفعه �ومشم دن قالدم د�ه بزكه كا�وب قباغنى

چتوب توردى نه روشده بتورامز اول اوزمز اتفاقله �از�ب بعده مدعى

turkic text 101

مدعى عل�ه لره اوقوب ا�شتدرمكدن باشقه ا�ش �وق دعواسى سوزى تمامصورالغان �ازلغان حكم كه مهر باسوب ا�شتدرمكدن باشقه سوز قالمدى

نه �ازامن د�دكده فالنى منى �الغاندن ا�ناندر�ب �ورمش ا�كان اننك دعواق�لور حقى �وق ا�كان توشمده بر آق صقاللى آدم كلوب س�ن ب�كار

مخالفت ق�له سن مدعى ننك دعواسى ب�كار د�دى مدعى عل�ه نى موندنقوتقارمق كرك ب�كار ضامن بولما�وق د�دى (بو توشنى سو�لدكده مدعى

عل�ه تبسم ق�لب تقص�رم بو كون طهارت برله �اتوب آنوق توش كورمشد�دكده بوح �مه قضاق من اصال طهارتسز �اتغان ا�ماسمن د�دى) �ازلغان

خطنى كوسترد�م اكر معقول بولسه بونكا مهر باسونكز د�د�م اوقوبكورد�ده توشومده ا�تكان كشى ننك ا�توى بو�نچه �ازلمش د�د�ده مهر�نى

باصدى دعواچى لرنى چاقر�ب ا�شتدردك مدعى راضى بولماى آرتوققارىغه قراب تاقسراو سز بونكا قاال�چه مهر باصدنكز وعده بوالى

ا�ماس ا�دى د�سه صادده س�ن برلن حقارتلب چقاردى بو�له اول�الغى دهبار ا�دى اخرده سل مرضى ا�له مبتال اولوب _ نچى سنه ده وفات ا�تدى

بر كون ع�اده سنه وارد�ق قولنده پولدن ه�چ نرسه سى �وق ا�كان با�لرغها�توب بر نرسه جمعا اد�ب برالوك د�سه م آچدن اولوب بارا �اتقانم �وقاورودن اولوب بارامن فالنى ده آلتى صوم آقچه م بار ا�دى بو كون برتنكه بروب �باروبدور آنى هم ��ب اوالمى �ماى اوالممه آقچه كراكماس

سوأل حرام د�ب خلقه ا�توكه اجازه برمدى بو�له قناعتى ده وار ا�دى خدارحمت ق�لسون اوزنك آالى بوالى بولسانك باله لرنكا قالور د�ساك من بو

كونكاچه باله لرغه حرام �درمدم ا�مدى �مسون د�دى

/29ab, 107b-108a/

/107b/

آق مال

اصل باشقورد جنسندن اسمى محمد حافظ اولوب ام�ر اوغلىدور ١٨٥٥نچى �ل لرده قضاق ا�چنه كلوب آ�كوز د�واننده قضاق بولس�نه

�ازلمش ا�دى ابتدا مرون ا�لى ا�چنده �وروب بعده قرجى ا�ل�نه كلوبآندن باخته قلعه سنه كلوب استقامت ا�تمشدر قضاق ا�چنده دعوا ا�شلر�نه

آراالشدقدن ا�لكه كوب ص�وشم�وب باخته قلعه سنده مؤذن ل�ك لوازمنده

the dictionary102

تورمش ا�دى آندن معزول اولب صونكره اوغلى ابو طالب نى ا�م�لبولسنه اوكازناى مال ق�لمش ا�دى ابو طالبدن ا�لكه بر جبرى كورلمش

دكل ا�كن آتاسى ننك تنچ سزلقندن ابو طالب معزول ا�دلدى صاحب الترجماوزى كوب بلوملى دكل ا�سه ده اولده او�له ا�تدم بو�له ا�تدم او�له ك�سدم

شو�له پچدم سوزلر�نى عوام راست كوروب مصلحت اوچون هر كمحضورنه /108a/ وارردى ا�ش توغرى كلورسه مبالغه ا�له سو�ل�وب

توغرى كلمزسه غ�رىه اسناد ا�له كند�نى حما�ه ا�دردى سوزى غل�ظاولد�غى ا�له برابر �الغانغه غا�ت ال ابال ك�دردى بو ذاتى مذمت دكل فقط

واقعه �ى ب�ان اوچون بعض دروغ لرى ذكر ا�د�لور

بر كون باخته ده بر جمع�ت طو�ده زكاتدن سوز آج�لوب فالنى زكاتنىكامل برور فالنى ح�لهء شرع ق�لور د�ه كالم درم�ان ا�د�لوب مذكور آقمال د�د�كه بو طرف با�لرنك بارچه سى بزه معلومدر قزان با�لرى كبىزكاة برمك ه�چ كمه م�سر دكل د�دكده آنلرنك زكاة بروشى نه روشده

ا�دى د�د�لر صاحب الترجم د�د�كه بزلر قزانده مدرسه ده اوقوردق قچانكهروزه آ�ى داخل اولسه ابتدا كوندن باشلب مدرسه شاكردلر�نه خبر و�ره

كه فالن مدرسه طلبه لرى اول كون فالن مدرسه طلبه لر ٢نچى كونوهكذا قزان ده اولن مدرس معلم و شاكردلره خبر و�ره ده اولكى كون

اوز محله سى ننك شاكردلرى ك�له آنى تمام قوراغه كركزور قابقاننكا�چنده بر پ�چكه آلتون تله قابقه ننك طشنده بر پ�چكه كموش تنكه اولور

شاكردلرنى برم برم چقارغه امر ق�لور هر شاكرد ا�تاكنه آلتون پ�چكهدن بر سوسقچ طشقار�ده كموش پىچكه دن بر سوسقچ ا�تاكنه صالورآلور ك�در ابراه�م اسحاقباى لر بو�له ا�در د�دى قزلجارى حاجى حنف�ه

مجلسده بار ا�دى آنكا تعر�ض ق�لب آقه شاكردلردن كامپان�ون بولوبمغاز�ن آچقانلر بولد�مى د�دكده سن كورمابسن ا�نانم�ورسن بزلر آلغانمزنى

كوركانمزنى ا�تورمز د�ه جواب ق�لدى

�نه بر مجلسده آشلق ك�بانندن سوز آچلوب ك�بان بش �ل اون �ل تورسهده دان ه�چ بو[زو]لماس ا�كن د�دكده آق مال د�د�كه ٥٠ �ل ٦٠ �ل

تورغان ك�بانلرنى كوردك دانى ه�چ تغ�ر تابمامش د�دكده نه �ردهكوردنكز د�ه سوراد�لر /108b/ د�د�كه �اش وقتم ا�دى آولدن چقببر آولغه بارر ا�دم �ولننك �اقننده بر صلى ك�بانى بار ا�كن آتم غه بر

turkic text 103

ا�كى كلته صلى آلوب ك�تا�م د�دمده قار قالون ا�دى چانه دن توشوبقارنى ب�لدن جروب ك�باندن بر ا�كى كلته صولى نى بر ساعت آزابلنوب

آزار آلدمده قراسام آتوم ك�تب قالوبدر كلته نى آرقاالب ك�له �اتسام آطم نىنرسه دن اوروككاندر آربه نى صندر�ب بر دونكاالك او �رده بر دونكاالك

بو �رده قالغان كوچارلرده �ار�ل�ب �ولغه توشكان آتده او�كه كلكان ا�كنم�نده قا�توب �تدم واقعه نى سو�لدكده اتى ا�تدى اول ك�باندن باالم نچوكآلدنك اول ٥٠-٦٠ �لدن برلى تورغان بزننك باله چاقده بار ك�بان ا�دىد�دى صولى سنى صوقوب قراساق بو كونكى اورغان كبى تازه ا�كاند�ه سو�لدى �نه حنف�ه حاجى بار ا�دى د�د�كه آقه بارغانده چانه برلن

ب�ك ت�رانك قارنى جروب بارغان ا�دنك قا�تغانچه �از چقب آربه بولد�مهد�دكده اى الى شوالى بولب ك�تد�مه نى د�ه جواب ق�لدى بو�له عج�بدروغ حكا�ه لرى وار ا�دى نه �ردن سوز آچلسه بو�له بر حكا�ه ا�له

كندى كورمش كندى ق�لمش د�ه سو�لنور ا�دى آدملر ا�نانمسه ده تناقضلى سوزلر�ن قز�ق كوروب قوالق صالورلر ا�دى اوز فهمنچه جمله سىنى

زعم ا�در ا�دى ا�ندرد�م [د�ه]

/29a/ �نه سو�ل�ورد�كه قضاق ا�چنده �نكى او�لنكان اوتاو تككان

وقتلرى بر جا�د�ن آر�ب چارچاب قا�توب اوت باشنده �وقلب قالمشمن ك�لونچاكمده او�غاتمامش بر ا�ت او�كه كر�ب تمسكى لب �وركان

ا�كان او�غانوب ك�ت د�ب چقارد�م �نه كرمش ا�كن او�قومنى بولكانكهاورا�ون د�ب قولمنى ب�ك قاتدى سلتب ا�دم اوت باشنده تورغان اوچاقغهت�وب قولوم شارة اوزلدى قالدى سو�اكلرى ت�شوب طشقه چقدى درحالخاتونمنى او�غاتوب صندقدن �تى كوچاله نى آل د�دم اول آلغانچه اراده

با�الو �غاچلر �ن�ده �ونوب ط�ار ق�لمش ا�دم كوچاله نى تمام �دم خاتونغهآ�تدم بو كوچاله بر ساعتدن صونكره منكا تأث�ر ق�الرده قولومنى ب�ك

قاتدى سلتارمن شول وقتده ب�ك توز توتوب قولومنى بو چوپراكلر برلناوراب بو �غاچلر برلن باغالغا�سن د�دم وقعا �وقى او�او آراسنده ا�كان

من قولومنى سلتب �باردكده خاتونوم توتمش باغالمش اوزم بى خبرقالوبمن ا�رته سى تورسام قولوم �ازلغان كبى كورنور لكن احت�اط ق�لب

اوچ كونكاچه چشماد�م دورتنچى كون قراسام قولوم ب�اغ�دك بتون بولمشقالمش كورونكزلر اثرى بلنورمى د�ه قولنى هر كمه كوستردى بو�له

دروغ فروعلرى غا�ت كوب ا�دى جمله سنى �ازمق آغر اولور

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/29b/ هر نه ا�سه اخ�ر عمرنده بر اوغلى ا�له حج شر�فه ك�دوب

آ�توشدم فالن غنرال �ولدن �ازغان خط لرنده دخى فالن او�از ا�له [او�له]د�وشد�م اوغلوم نى آقچه سز آل�ب كتدم د�ه �از�ب مد�نه ا�له [بو�له]

�ولنده واغون تونوب اوستمه �كرمه پوط قدر ب�ك آغر �وك توشمش ا�دىكوتار�ب توروب كتدم كبى خبرلر كلوب تورردى

مد�نهء منوره ده بر نچه آ�لر استقامت ا�دب آنده دخى سو�ل�ان سوزلرىا�شد�لوب توردى مد�نه دن ك�تب را�ق غه واردقده اوغلى وفات ا�تمش

حرم كه كرار منزلده اوزى وفات ا�دب رف�ق لرى وفاتنى سر ا�درك مكهمكرمه �ه دخول ا�له جنت البق�ه ده دفن ا�تمشلر تجاوز اهللا عن س�اء آته

�اشلرى �تمش ب�ش لر چماسنده ا�دى وفاتنى ا�شتدكده باخته امامى قولكوتار�ب اوز�ده مكه ل�ك لردن ا�دى بابالر�نه بار�ب قوشلمش دور �خشى

بولمش د�ه دعا ق�لمش امامنك مرادى قر�مى لر ا�كن آنى آنكلم�انلرمرحوم نك اصلى عربدن ا�مشكه امام حضرتكه راستنى آ�توب كتمش

ا�كان او�له دعا ق�لدى د�ه اخالص ق�لمشلر

/30b/

احمدجان شه�د

بو دخى باشقورد قب�له سندن اولوب بخاراده ختم كتب ق�لدقدنصونكره س�مى پاالد بلده س�نه كلوب استقامت ا�تمش ا�دى امامتل�ك

لوازمنى حائز اولمد�سه ده درس ا�له شهرة چقار�ب آز مدتده كوب شاكردجمع ا�تدكدن با�لرنك اخالصى او ذاته آوشوب با�لر آنكا آقچه نى كوب

برور فرض ا�له بر كچه اوغرىلر او�ونده اولتور�ب چقمشلر الشهرةافته آفتنه �ولقوب �اش ا�كن شه�د اولوب كتدى اهللا رحمت ا�لسون وفاتى

١٣١٠نچى سنه لرده ا�دى �اشلرى اوتوزلر ا�چنده ا�دى د�د�لر اوزمزكورمدك

turkic text 105

/31a/

احمدجان قارى ابن مسلم ابن مؤمن جانباى

س�مى ده بوقاچ باى نك ا�كى مناره لى مسجدى ننك امامى دور

احمدجان ابن آلتاى باى

س�مى ننل ا�رتش نهرى ننك ٢نچى طرفنده اوتوران تنباى مسجدىننك امام�دور

/31b/

اسحاق آخوند ابن احمد ا�شان سابق

المتا بناسنده اول مسجدكه امام اولن ذاتدر اوزاق مدت الوغآبروى ا�له تورمش ا�دى ك�نرال كالپاكوفسكى كوب حما�ه ا�دردى او

كن�رال كتدكدنصنكره امامتل�ك دن قالمش ا�سه ده �خشى دولت اوستوندهوفات ا�تمشدر – نچى سنه لرده �اشلرى

اسماع�ل بن كنانباى

مرون ا�لندن كلوب ابتدا جوالى اقسقال حذمتنده تورمش ا�دى صونكرهحسن اقسقال ا�له شر�ك چ�لك ا�له بعده اوز توشندن كسب كه كر�شب حاال

خ�لى �خشى صومه لنمشدر ١٩٠٨نچى �لده بى ل�ك كه صا�لنوب ١٢نچى�ل صا�الوده چلنلك كه اوتوردى كونصل صوكوف وقتنده مغصوب برمزاوچون بزم طرفده اولدقدن چونكه مذكور كونصل بزم �اقلى اولن كشى

لرننك سهل بر اشنى كورسه آنى ع�بلى ق�لمق ن�تنده اولدقدن بر آتدعواسى طوغروسنده بر ا�كى كون حبس ده ق�لمش ا�دى كونصلنك او�له

اشلرى عادى بر حكومت اولدغنچون كندى ننك س�استنى محو ا�تمش�دىصونكره بزه مخالف اولنلردن ناراضى اوله رق كتدى چونكه وعده سنى

برمامشلر

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اسماع�ل مؤذن ا�ضا ابن احمد ا�شان

تاش مسجدده كوب �ل لر مؤذن ل�ك ا�دب وفات اولدى _ نچى سنه لرده�اشلرى _

اوستر�وف كن�رال

بو ذات س�مى پاالدده آ�ت حد�ثدن مباحثه ا�تدكدن علمالر اراسنده �ازلمقمناسب كورلوب مجلسده بولونان مال مالك ننك نقلى بو�نچه حكا�ه سى باب

الم�م ده مال مالك افندى ماده سنده تحر�ر ا�د�لور

/32a/

آلدار كوسه

آلدار كوسه نامنده اوزبك قب�له سندن بر ذات از جنبك خانا�امنده بولمش حكا�ه لرى قزاقستانده مشهوردور جمله دن برى خاننك

حضورنده مزبور كوسه دن سوز آچ�لوب هر كمنى آلدار ا�مش د�دكدهجرانچه چچن كه خاننك وز�رى دور آدملر احمق لقدن آلدانور عقللى آدم

ن�ه آلدانسون د�دكده خان ده چچن كه د�مشكه بار�ب �ولقوب كورسنكمعلوم اولور د�ر چچن ده آتنه منب كوسه ننك آولنه ك�در اتفاقا كوسه �ه

داالده �ولقور كه آولندن پ�اده چقب تاغده صرمصاق آل�ب �ورمش ا�كسىسالملشوب ها چچن بو طرفه تشر�ف ب�وروب سز د�دكده سنكا ك�لورم

سن هر كمنى آلدارامش سن قنى منى آلداب كورچى د�مش كوسه دهتزو�ره توتونوب چچن من سزى كوب دانا بلوردم سزده عقل چاقلق ا�كان

من اوزلرنكز كبى انسانم آدملرنى آلدامقغه نه كبى ل�اقتم وار او�له دكلدرفقط او�ومده منم بر خورجونم وار شونى قولغه آلسام شوننك خاص�تى

ا�له آلدارم د�مش چچن افندى غرورلنوب خورجونونكنى قولنكه آلبده آلدابكورچى من آلدانور م�كانم د�مش او�له ا�سه آتونكزى بروب تورونكز منخورجونمنى آل�ب ك�الى د�ب آطنى منمش كتمش چچن ك�چكه چه اوتورر

كلمز �والوچى بر نچه آدم �ول اوستونده بر تپه ده چچن نى كوررلر سالمو�روب تقص�ر مونده ن�مه ق�لب اوتوروبسز د�دكده واقعه نى سو�لمش ها

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او كوسه سزنى آلداب آتونكزنى منب كتمش ا�مدى كلمز د�دكده ها آلدادىد�دكلرى بومىدر د�ه آولنه قا�تمش خانده كوسه ننك اشنى تحس�ن ق�لب

انعاملر و�رمش

/33a/

حرف الباءباباى

بو ذات فى االصل باشقورد طائفه سى كانطون لرندن اولوب بر سبب برلهحكومتدن س�سكانه رك كلوب ب�ك سلطان توره نك خانلق ا�امنده آننك اماننه

داخل اولمش ب�ك سلطان توره آنكا على حده قوش تكب بر�ب كوزلترب�ه ق�لنمش غا�ت غضوب و آچى سوزلى ا�سه ده ب�ك سلطان توره

بوننك غل�ظ سوزلرنى كوتار�ب هر نه د�دكنه كونوب و انواع حقاراتا�تدكنه تحمل ا�در ا�مش توره طائفه سى ننك خاصه سندندركه مال نامنىكوتارن اهل سوادنك هر نه قدر غل�ظ و ثق�ل سوزلر�نى كچوررلر قره

قضاق او�له دكل لر دور مال سوزنى كوتارانى آز اولور بابا�نك اصلاسمنى ب�لن كشى �وق ب�ك سلطان باباى ا�له شهرة اولمش ذاتدر صاحب

الترجمه باباى ب�ك سلطان نى دائم سوكوب حقارتلب اكر مسلماننى كافرد�مك شرعا ممنوع اولمسه ا�دى سنى اسفل سافل�ن ا�ه سى د�ر ا�د�مد�ور ا�مش بابا�نك قوشى آولدن �راق بر جا�ه قونوب اوتون صوىاوچون �الغوز بر خادمى اولور ا�مش آننك ده آش طعام مؤنتى ب�ك

سلطاننك او�وندن اولوب بابا�نك ب�ورغان خدمتندن باشقه قوشنه كرمكآننك برله اوتورمق �وق ا�مش ا�ت قموز و سائر آشلره آرتوق هوسىاولم�وب چا�نك ا�نك اعالسنى ا�چر ا�مش آدملرنك و�رن صدقه زكات

لرندن توشكان مالنى اوزى كتوروب چوچك بازارنه صاتوب چا�نى اوزىآل�ب قا�تور ا�مش آلتى فنجان �عنى استكان ل�ق بر چا�نوكى اولوب آنكابر چقور تولى چاى صال�ب تمام دملب قبقره ق�لب ا�چر ا�مش �الغوز

اوتورمق �الغوز آشامق ا�چمك او ذاتنك طبعتى ا�مش خصوصا چاىاوستنه بر آدم كررسه كم اولسه اولسون ت�اق ا�له اورار اولوب بر

كون ب�ك سلطان توره بر مصلحت اوچون آنكسزده كرمش ا�كن باشنهت�اق ا�له اورد�غى مرو�در /33b/ صونكره اول�نه كلوب آحمق تورهدونكغوز كبى �ركه قراب �وره سن ص�ر كبى او�كه سوزوب كره سن

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چاى وقتنى ب�له سن سوزنك بولسه ك�ن راك ك�لسنك بولمزمى باشنكا ت�اقت�مس ا�دى د�ه عزر آ�تمش كتمش ب�ك سلطانده (باباى ننك اورغانن كشى

كه ا�تكان �وق ا�دى) كلوب كچل�ك ق�لغانى اورغاندن قاتدى راق بولدىد�دكده خانم د�مشكه آ�تباسنكزده ت�ز كلكاننكدن بلكان ا�دم بر صو�قان

بولغانن د�مش هر قچان چوچك كه كلسه ا�ل تاودن توشكان وقتده كلوراولوب تومه ا�لى �ولده اوتورر اولدقدن بارمق مرضه آولنه قونوب

توشلنوب �ورر ا�كان بو مناسبتله بارمق ننك اوغلى جانبوالط مرضه بروقت ب�ك سلطان آولنه باردقده �اشلك ماسلغى ا�له بو باباى كم رخصتسز آلدنه وارر ا�سه اورار ا�مش منى بلور شا�د منكا او�له ق�لمز اكر

باشقه لرغه ق�لغان معامله س�ن منكاده ق�لور ا�سه آوالقده تمام بوغوب�انچوب ك�تا�ون ا�كنچى مرتبه آدملركه او�له ا�تمسون د�ه توغرى كر�بوارمش باباى آنى تانوب �ا بارمق مرضه ننك باله سى جانبوالط مرضهن�شلب �وروبسن د�دكده بالقصد باباىنى آچ�غ لندرمق اوچون ب�ك سلطانخاننك قزى فالنه ا�له وعده مز بار ا�دى آنكا خبر برسنكز قوشونكزغه

كلوب �ولقوب كتسه د�مش باباى ده خوب بوله دور د�وب سله سنى ك�وبعصاسنى ت�انه رق توغرى ب�ك سلطاننك او�نه ك�رب وارمش ا�ل ننك

الوغ آدملرى ب�وك ك�نكاشده اوترمشلر ا�كن ت�ش جماعت توقتانكزلر د�هقولنى كوتارمش جماعت ده سوزدن توقتاب جمله سى ا�اغه قالقمش باباى

توشاك اوستونده ك�شته تكب اوتورن قزغه خطاب ا�دب ب�ك سلطانخاننك قزى فالنى خانچه سنى بارمق مرضه ننك باله سى جانبوالط مرضه

بزننك قوشقه كلوب �ولقوب كتسون د�ب چاقر�ب اوتور د�دكده همهلر ح�ران اولوب برى بر�نه قراشوب قالمش قزده ك�شته سنى �وز�نه

باصوب او�الوب ح�رته قالمش /34a/ توره ننك خانمى بابا�غه قرابمولداكه آلجوب كتكان سزمه نى آ�توب تورسز اوزنكز د�دكده (سل�قه سبتر

قار) م�ن اوشبو �اشقه كلوب سقالم آغارغان كونده براوننك سالمنىآ�تما س�نك قزنك ننك فالنچه س�نك قرضنى آرقاالب اولماكچى م�دم د�وبچقب كتمش ب�ك سلطان خانومغه كا�وب مولداننك مناز�نى بلمس م�دنك

اونداما�اق قو�سانك بولماسمى ا�دى د�مش جانبوالط ده باباى ننك آرقاسندنباروب اوى ننك صرتنده بو سوزنى ا�شتكان همانه آتنه منوب قاچوب

ا�كى كونل�ك �ولنى بر كونده آله رق آولنه كلمش توره زمانى و هم خانلقا�امى اولدقدن بر نچه وقتقه چاقلى خ�لى خوفده �ورمش

باباى ب�ك سلطاننك وفاتندن بر نچه سنه لر مقدم ١٢٧٠نچى سنه

turkic text 109

لر ن�سفنده وفات ا�تمشدر �اشلر�ده �تمشدن آشمش ا�دى د�د�لر (قبرى جوانتوبه تاش توبه د�كان �رده صارقاننك غربنده دور احمد شاه توره قولنده

اولمش) وص�تى بو�نچه بر صندق چاى بر قارون صارى ماى آ�كوزدهمحمد صادق حضرت كه كتوروب و�رمشدر باشقه نرسه سنه ب�ك سلطان وسائر توره لر وارث اولمشلردور بر آدم سو�لدى بر وقت باباى چوچك كه

كتدكده ب�ك سلطان توره مطا�به ق�له رق آرقاسندن اوغرى �بار�ب �ولدهتوناتمش بو دفعه �نه بارمق مرضه آولنه كلوب اوده آط طون و�روب

جوناتمش ب�ك سلطان توره ننك اوغلى سل�مان توره پاموشنوك وقتده باختهبلده سنه س�ازغه كلور ا�كان �ولده مزبور اوغرى ننك برى بركه اولوبد�مشكه بابا�نى اوشبو صا�ده نق اوشبو جا�ده توناب جا�او تاشلب كتمشا�دك د�دكده سل�مان در حال آتدن توشوب قرأن اوقوب باباى ننك روحنهدعا فاتحه ق�لب آتالنمش توره لرنك بو�له انسان�ت لرى واردور باباى آق�وزلى احول كوزلى بدنكه جس�م اوازى بلند سوزكه چچن سواله حاضرجواب علم دن بهره دار زاكونكه دخى مهارتى وار غ�ور غضوب ذات

ا�دى د�ه دمال حس�ن امام سو�ل�وردى

/35a/

پرم قل قارى ابن ا�براه�م قارى كاشغرى

_ نچى سنه ده چوچك كه كلوب كاشغرى مسجدنه امام بولدى

١٣٢٧نچى سنه ده حج شر�فه وار�ب قا�تدى صاف دل صوفى رنك خوشطبع شاعر بل�غ قارى خوشمان كامل مسلمان بر ذاتدر شنكارى دمال �حىمرحومنك بر فارسى ب�تى نى و هم مشاهر النسادن بر عربى ب�تى ترجمه

ا�دب المزه و�ردى مطلعى بودور

/36b/

باباجان

س�مى ده تنباى مسجدى ننك اول امامى ا�دى

the dictionary110

ب�ك تورغان بن صوقران بن قوتدى بردى بن قونوسباى بن آلد�ار

مزبور ب�ك تورغان ا�سكى زاكونده اول اسطرش�نه بعده زاس�داتل قاضىل�ق رتبه سنى حائ�ز اولب �نكى نظامده بولص دخى بولمش ا�دى

١٣٠٠نچى هجر�ه حدودنده وفات بولدى اوغلى عبدالرحمن دخى بولصبولب بولص لغنده وفات دور ١٣٠٢نچى سنه لرده بونلر قرق ملتق نام�له

ملقب لردور

ب�ك خواجه بن او�سومباى

اولده زاس�داتل صونكره آغا سلطانلق رتبه سنه نائل اولد�غى خمسه دهخانلر فصلنده �ازلمشدر

بوستان باطر

با�وس قب�له سندن قرجى ا�لندن آبالى خاننك ا�امنده اولوب قضاق اهال�سىبو ذاتنى اول�ا زمره سندن صا�وب سوزلر�نى اعتباره آلورلر جملهء

كالمندن آخرزمانده بر كوندر بوالر بورونغى جاقسى لرغه ت�ل ت�كوزوباو كونده اولتورا توغان مولدا بوالر اورتاىتورغان كتاب بوالر د�مش

ثانى

/37b/

حرف التاء

تاشقارى ابن كاملجان باى

تاشكندى دور بو ذات _ نچى سنه ده چوچك كه كلوب امام بولدى ماللرمزا�چنده ا�نك شوخى كو�ا زمانمزننك تنوخى دور

تالوبردى بن _

turkic text 111

ق�سق دن صونكره كوكتراكده آغا سلطان بولمش �نكى نظامده اوغلى علىخان پاموشنوك بولمشدر

حرف الج�م

جالل الد�ن ابن – تاشكندى – هجر�ه چوچك كه كلوب ٢نچى مسجدده امام و خط�ب

اولمشدر

/38a/

جرانچه چچن

عز�ز جنبك خان عصرنده اولوب غا�ت تابقور حاضر جواب بولمش آلداركوسه برله بولمش بر حكا�ه سى �وقاروده كچدى شمدى خان برلن بولغانحكا�ه سندن برى خان صورامش راست ا�له �الغان ننك آراسى ن�قدر چچنچ�كه سنى توتوب تورت ا�لى �عنى ٤ اصبع د�مش ندن د�دكده كوز برلنقوالق اراسى ٤ اصبع دور كوز برلن كورن راست قوالقدن ا�شدن �الغان

د�مش �نه بر كون صورمش كون چغش برلن باتوش ننك آراسى قانچهمسافه دور چچن د�مش بر كونل�ك ندن د�دكده كون ا�رته برلن چغادر �نه

شول كون باتا دور د�مش �نه بر كون اسمانداغى �ولدزنك صانى قانچهد�دكده خاننك ساچى ننك عددنچه د�مش ندن بلدنك د�دكده ا�نانماسنكز

ساناشوب كورنكز د�مش بر كون خان باشنى توتمش چچن ده خانغه تلنىچقارمش ن�ه مزاخ ق�لورسن د�دكده مزاخ دكل سوألنكزه جواب د�مش نهسوأل ق�لدم د�دكده باشقه بال قا�دن د�دنكز بنده بال تلدن د�ه جواب و�ردمد�مش بر كون قامباق اوچوب بارا ا�كان خان امر ق�لمش سو�لشوب ك�لد�ب چچن چابوب باروب قا�توبدر نه سو�لشدنك د�دكده كوچارومنى ��ل

بلور قونارمنى صاى بلور د�ه ك�تب واردى د�مشبو سوزلر كتابده �ازلمامش ه�چ جا�ده كورلمامش ا�كن قضاق

اهال�سى آغزدن آغزه سو�ل�وب اوچ دورت �وز�لدن بو�اقا اونوتما�وبكلمشلر

the dictionary112

بونلرنك اخبارنه اعتماد ا�تمك ممكندر د�ه خمسه ده �ازدغم ننك اصلىبو�له غله لردندر

/39b/

حرف الحاء

حس�ن حضرت ابن ا�سماع�ل

آ�كوز ا�لنده تولد ا�دب ابتدا عقا�د مرتبه سنه چه آ�كوزده محمدصادق حضرت ننك پش قدم لرندن بعده قشقارغه ك�دب آنده برار �ل

توردقدنصنكره قزانده محمد كر�م حضرتدن ثم صالح الد�ن حضرتدنختم كتب ا�درك آ�كوزكه كلوب ا�ل كه مال بولب بر آز تورد�ده بعده

– م�الد�ه ده لپسى قلعه سنه وار�ب اوتوز �لدن ز�اده امامتل�ك لوازمنده

تورمش ا�دى – نچى م�الد�ه ده وفات ا�تدى خدا رحمت ا�ل�ه

بو طرف علمالرننك برنچى درجه ده عالمى د�مكه مناسب ب�وكذات ا�دى

/40a/

حامد قارى بن – بن – بن – بن عالمباى مرغ�نانى

١٢٩٠نچى �ل لرده سودا برله چوچك شهر�نه كلوب استقامت ا�تمش ذاتدرتجارتى ا�له برابر علم دن و قارى لقدن دخى حظى اولوب آرتوق مطالعهسى اولمسه ده سوزنى ت�ز فهم لر سر�ع الفهم اولدقدن بحث و مناظره �هاشتهالى آدمدر عبدالقهار دمال كلنچه �وقارو مسجدده بر آز مدت امامتلك

ده ق�لمش و هم بر نچه آى اقسقال اولد�غى خمسه ده �ازلمش�دى

turkic text 113

/40b/

حسام الد�ن مال شموى

بونكا پسى مال د�رلر ا�دى

/41a/

حسن مال

تانه مسجدنده بر قاچ �ل لر امام بولمش

حك�م جان مال

اصلى باشقورد قب�له سندن بر عالم و متقى ذات ا�دى بخاراء شر�فدهتحص�ل ا�دب صونكره آ�كوزده محمد صادق حضرتكه خو�ش ل�ك سببندن

آ�كوز د�واننه كلوب اول آوانده بو طرفلرده قر�ه قصبه لر اولمدقدنشهرلى �ركه تع��ن ا�دم�وب تومه ا�لى ننك مشهور و معتبر ذواتلرندن

برى جمانتوك اقسقالنك قولنه برمش ا�دى او ذاتده اهل علمننك قدر ق�متنىبلور آدم اولدقدن ز�اده حرمت ا�دب صونكره بعض بلده لرده اورونتابلور ا�سه ده كتمكه جمانتوك ده رضال�ق و�روب او عزت حرمتدن

مال ننك اوز�ده ك�تسى كلم�وب بهر حال شول ا�ل ا�چنده اوزاق مدتقالمش�دى ١٣٠٠نچى سنه لر حدودنده وفات ا�تمشدر بر اوغلى قالمش

ا�دى هنوز شول ا�لده دور آلدند�ن كوب شاكردلر بهره مند اولوب بر قاچا�ل لرده مالل�ق ا�تمشلردور

/42a/

حسن الد�ن حاجى ابن نص�ب اهللا آ�كوزى

the dictionary114

بو ذات آ�كوزده تحص�ل ق�لدقدنصنكره مال حس�ن ا�له ب�له قشقارغهوار�ب بر نچه �ل لر اوقومش ا�سه ده با�بتچه ل�ك ا�له عملدن او قدر

بهره مند اولمامش ا�دى مع ماف�ه طالب العلم اولد�غى سببدن علمالر قتارندهنامى ذكر ا�دلدى بزم بورا�ه كلمك مزه سبب اولمش ا�دى نص�ب اهللا باى

اصلى قزانده كوام قر�ه سندندر

باب الخاءخالق آغا] ]

خالق آغا د�د�كى بر ذات اصلى قزانى اولوب تاشكندده استقامت ا�تمشاولد�غنى و آننك عج�ب دروغ لر�نى امام تاشقارى نقل ا�تدكدن تاشقارى

ماده سنده �از�لمق مناسب كورلدى �وقاروده �ازلمشدر اهل علم دناولمد�سه ده علمالر سوز�نى نقل ا�تدكدن علمالر ب�ننده نامى ذكر ا�دلدى

/42b/

خل�ل اهللا ابن حسن سابق

قلعه مسجدى ننك امامى حسن مالننك اوغلى دور حاال آتاسى جا�ندهمحراب نش�ن اولمش تحص�لى نه �رده و علمدن بهره سى نه مرتبه

اولد�غى تمام معلوم دكلدر ا�شتدكمزه كوره استقامتلى كوزل و كارندهثباتلى ذات د�ورلر

حرف الدال

دم�ن حضرت

س�مى پاالدنك بركى طرفنده جوالمان مسجدى ننك ا�للى �لدن ز�ادهامامتل�ك ا�دن ذاتدر اصل اسمى محمد دم�ن اولب صارى مال ا�له ملقبا�دى (غوبرنادن مشچر طائفه سندن) حدتلى اوتكون سوزلى زاكوننى آدماولدغندن كوب �ل لر قومى ا�له نزاغلشوب ه�چ بر آدمه تملق ا�تم�وب

اخ�ر عمر�نه چه قومى ا�له نزاغلشوب اوتمشدر قولى آچق دن�ا�ه او قدر

turkic text 115

اعتبار ا�تم�ان آدم ا�دى عج�ب اوقوشلرى وار ا�دى قرأتنك ابتداسنىآقرونغنه باشلب ا�رته نمازنده اوزاق سوره لردن اوقوب سوره ننك نصفندن

اوتكاچ باشلر�نى چا�قا�وب بر ذوق شوق ا�له اواز�نى بلند چقار�ب نچهتورلى مقاملره /43a/ توشاردى اوركانكان اوز خلقنه بلنمزسه ده �نكى

ا�شتكانلر كوالرل�ك مرتبه ده اوقوردى خطبه ده دخى او ترت�ب ده ا�دى

علم دن بهره سى آز ا�سه ده صوفى نماتقوادار آدم ا�دى هر �از كونىا�لدن قموز آلدر�ب (صوغوم وقتنده دخى محله س�نك ب�وكلر�نى چاقردوب)

محله آدملر�نه ا�چورمك عادتى اولوب بر دفعه بر بچاره آدم تكل�فسزقالمش ا�كان صونكره جمع�ت كه بارمش باردقده فالنى �وقارى �وقارى

د�سه من قموزغه كلمدم اوز آرا تاالش بولب بر مسئله صورمقغه كلدمد�دكده نه مسئله سورانكز د�ر تقص�ر ا�كى آدم نزاع ق�لشدق برمز آ�تدق

جنت كه قاشقر تولكى اول كرور برمز آ�تدق قوى قو�ان بورون كرورشونلرننك قا�سى بورون كرور ا�كان برس�ن آ�ر�ب برسنكز د�ر حضرت ده

آى احمق قوى تورغانده قاشقر تولكى قا�دن كرسون د�دكده تقص�ر تورهنكزه قل ل�ق بو عمومى ض�افتنكزده قاشقر طون تولكى طون ك�ه تورغان

با�لر چاقر�لوب تورنكزكه چقغانى نچوك ترى طون ك�كان بزلرنكا�تولماى قالغانمز نچوك د�دكده توركه چقار�ب اوتورتوب بر چپان �اپوب

چقارد�غى مرو�در

/44a/

داود مال ابن عبداهللا

حاال كوك تراك امامى دور ا�شتدكمزه كوره هر فنده خبردار و هر علمدنبهره سى وار ذات اولوب س�مى پاالدده كمال الد�ن حضرتدن تحص�ل

ا�تمش بعده استنبوله وار�ب مشهور اد�ب احمد مدحت افندى ا�له اشنال�قا�تمشدر مدحت افندى بو ذاتى بزدن ا�كى دفعه صورادى لكن بو ذاتننكحق�قتنى بلمدكمدن سوزى قسقه ا�دب اسمنى ا�شددم اما كوردكم آدم دكلد�دكده عجبا بو�له معلوماتلى ذاتلر بر وال�تده توروبده بربر�له كورشوببلشمد�كى تأسفلى كارلردندر د�ه رف�قمزه قراب سو�لدى ا�ده سو�لدى اما

خطاب بزه ا�دى استنبولى كوردكدنصنكره اصول جد�ده محبت ا�تمك

the dictionary116

اقتضا ا�در ا�كن بو ذات اصول قد�م ا�له اوقتوب جد�دلردن ت�زراق خطتانتوب آنلردن آرتوغراق علم اوكراتورمن د�ه ك�لن جد�دچى لرى قبولا�تمد�كى مسموعمزدور واقعا جد�د اسمندن ه�چ شى چقم�وب هر شى

اجتهاد ا�له وجوده كلد�كى انكار ا�دن كاردن دكلدر اصلنى ب�لن آدم بو�لها�در ظاهر ب�ن لر غ�رى �وله ك�در اصول قد�م ا�له مدرسه سى آباد

طرفمزده طر�ق سلف دن آ�رلم�ان بر ذات دور

/44b/

دوالن حاجى

اسم اص�لى محمد ب�ك اولدقدن باب الم�م ده �از�لور

داولى پهلوان

اسمى دولتشاه اولوب دولى د�مكله معروف دور بو ذات برانكى قر�ه سندهصونكره منكارده تحص�ل ا�دب علم دن بر آز بهره دار ا�سه ده پهلوانلغنه

مغرور و شوننك ا�له معروف اولب مال اسمندن بى بهره قالمش ذاتا�مش س�مى ده استقامت ا�دب آنده مدفون اولمش مرحوم مال مالك افندى

سو�ل�وردى داولى خسته لنمش د�ه دمال حسام الد�ن حضرت ع�اده س�نهواردقده آت باشنه اوتورتوب منى ب�له آل�ب واردى كورفه اوستوندهاوتورمش ا�كان كوزلرى قزل �وزى بر آز صرارمش كبى كورندىحضرت ده بخ�ر د�ه كونكلنى صوراب آغرغنك نه دور د�دكده لبنى

كوستر�ب شو بر كچك جراحت بلورمش آلمى �وراكمنى كو�درر باشقهآغر�غم �وقدر د�دى حضرتده او جراحت ه�چ نسنه ا�تماس بر مرهم

قو�مق كرك ت�شول�ب ن�مه چقسه �از�لوب ك�تار د�دكده دولى ا�تدى بودرتدن امان قالمق ام�دم �وق اولكانم اوچون دخى غم ق�لما�من مكر ارمانم

اولدركه اهللا تعالى منكا بو قدر قوة بروبده شهرة م نى چقاردى اما كتهراق آغر�ق برلن اولم�وب بر كچكنه جراحت ا�له اولتورد�كى دولى شو

قدر قوتى ا�له بر كچكنه جراحته تحمل ا�دم�وب اولدى د�ان اسمكه ارمان/45a/ ق�له من د�دى بز كتدكدن بر ساعت صونكره تسل�م روح ا�تمششو حالنده ا�كن بر دفعه اه د�م�وب شو شولق ا�له مى �اخود راستى ا�له

مى بو سوزنى سو�لدى

turkic text 117

بو ذات پهلوانلقده امثالى كورلمامش اولد�غى ا�له برابر جثه ده متصلالبدن ف�ل كبى كورنور ا�دى ب�الك قول لرى تز اوستونه قو�دقده توبتوتاش اولوردى بونكا س�مى ده بر با�تبچه ا�رغازى نامنده بر پهلوانى

كتوردوب كوراشدرمك اولدقده ا�رغازى بو ذاتى مهابتندن س�سكانوبدعاسنى آل�ب قا�تمشدر بو ا�رغازى پهلواننى ١٨٦٩نچى �لده پادشاه

نك ولد نج�ب والد�مر سمى كه كلدكده كوردك كوراشدى لكن پهلوانلغنهجمله ح�ران قالدى شول وقتده سقالى ننك ا�كى طرفنده بر آز آق بار

ا�دى تخم�نا قرق �اشلر ا�چنده ا�دى اوتوز �اشلر چماسنده بر �كت ا�لهتوتوشوب ه�چ حركت ا�تدرم�وب ب�لنى صقدى �قدى

اصلى قزان نواحىسنده ا�شكى قر�ه سندن دور اوغلنى كوردك د�و حافظآغه حاجى سو�لدى داولى آغا افالطون پهلواندن دعا آلمش ا�مش افالطون

پهلوان اصل قشقر قر�ه سندن م�كان �اخود آنكا �اقن بر قر�ه دن م�كانقشقارده اوقوب چقد�غنى سو�ل�ورلر بوكاى خان وقتنده پتربورغه باروب

آنده بر روس ا�له توتشد�غنى آدملر نقل ا�درلر كورشلرى جودروق ا�مشالخ

مثال پادشاه پاول بعض لر ال�كسندر اول ا�دى د�رلر بوكاى خان ا�لها�كسى ا�كى طرفده اولتورمش لر روس دن بر پهلواننى زنج�ر ا�له آل�ب

چقمش بش آلتى كشى آرقاسندن تارتمش هر بر اومتولوب ا�لكارىباصدقده آرقاداغى زنج�ر توتقانلر توقتاتالم�وب �قلوب ك�در ا�مش بو�له

س�است ا�له كتوروب م�دانه قو�مش لر افالطونده آقرنلب باروب سو�لشمشلركه اول نوبت سننك اولسون د�ه روسقه اجازت و�رمش روس پهلوانده

/45b/ اوچ دورت مرتبه ا�لنوب بر دفعه افالطوننك قارشوس�نه

كلدكده جودروغنى كوستروب كتار ا�كان افالطون ه�چ بر س�سكانم�وب�نكاغنى توسوب تورمش روس ده كمال قوتى ا�له بر اورمش افالطوننك

ا�كنچى طرف قوالغندن قان آقوب چقمش درحال قوالغنه بر نسنه تقمشده نوبت افالطونه كلدكده روس پهلواننى �نكاقغه صالدقده ا�لنوب باروب

�قلمش اولمش �نكاق سو�اكلرى پارچه پارچه بولنوب كتمش پادشاه و همخان هر ا�كسى افر�ن ا�توب انعام لر ق�لمش لكن افالطوننك قوالغى ده

شول ضربدن ضع�ف لنمش ا�مش مذكور ا�رغازى پهلواننى دولى دن دعاآلغان دولى افالطون پهلواندن دعا آلغان د�ه سو�لشد�لر افالطون بخاراء

the dictionary118

شر�فده ام�ر حضورنده و هم استانبولده سلطان حضورنده كورشكه توشوب

س�ورغال �عنى انعامه نائل اولد�غنى روا�ت ا�درلر اه

دوان بن جنبك بن چ�كه بن تورغاى بن – بن –

بو ذات مرون ا�لى ننك بر ب�وك قدردان كشى سى دور كوك تراك د�وانى توشكان جلقى �لنده توغان اوچون اسمنى دوان قو�مش اوشبو ١٣٣٠نچى سنه ده ٧٩ �اشنده دور خمسه ده د�مشدم كه قضاقنك هر سوزندن بر نچه

معنا آلوب بولور معلوم بولدى كه اوشبو ١٣٣٠نچى ١٩١٢نچى �لى كوكت�راك د�وانى بناسنه ٧٩ �ل اولمش اولور

/46b/

ذكى مال ابن –

حاال جا�سان بلده سى ننك امامى اولوب اسمى مسمى سنه موافق ذكى

الطبع ذاتدر

/47a/

ذاكر افندى ابن [آكب�ردى]

چوچك بلده سى ننك معلم ثان�سى ١٣٢٧نچى ١٩٠٩نچى م�الد�ه چوچك ده مدرسهء – كلوب استقامت ا�تمشدر [١٩١٧نچى �ل آخرنده روس�ه كه

كوچ�ب ك�تدى]

/48a/

حرف الراء

رضاء الد�ن حضرت ابن ول�د

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بو ذات اصلى باشقورد طائفه سندن اولوب بخاراء شر�فده تحص�ل و ختمكتب ا�تدكدن صونكره س�مى پاالد بلده سنه كلوب – �لده – نچى نومر

مسجدده امام و مدرس بولمشدر ب�وك كاوده لى مجسم طولوق كوزلرىكته �وزى قز�له ما�ل قونكور ا�دى قبا قالون صاقاللى اولوب س�مى

پاالدنك امام و آخوند و قارى لرى اولده بو ذاتنك آلدند�ن چقب بخارا�هوارمشلردر مجلس لرده بو كم�نه �ى التفات ا�دب بخارادن تعط�ل وقتلردهتاشكندكه كلوب صاالرده بوننك آتاسى او�نه ا�كى دفعه مهمان اولمشدقحول جا�لرى باغ و باغجه لرى كوزل ا�دى آتاسى غا�ت مهمان دوست

مسافر پرور ا�دى د�ه ماللره سو�ل�وب محله سنده ختم قرأن توى طوماالقاولورسه فق�رى �ادنه آل�ب تورردى كوب �ل لر امام و مدرس اوله رق

– نچى سنه لرده وفات ا�تدى اهللا رحمت ا�لسون

مدرسه سنده شاكردلر كوب اولوب آنلرنك شوخلقندن بر نچه دفعه صوراقلره مبتال اولمشدى بعضى مجلسلرده حاجى لردن سوز آچلدقده اوزى

ننك مبتال اولد�غى اشلردن شكا�ت ا�درك عجب كه بزم ارواحمز حضرتابراه�م عل�ه السالمنك نداسنده جواب برم�وب �وقلب قالمش مى حج

ن�تى ا�له بر آز آقچه جمع ا�دب �نه بر آز قوشولورسه كفا�ه ا�دردى د�هرك شمدى �ورسم ا�دى د�ه حركته باشلسم نه دن اولسه اولور بر ا�شهمبتال اولورم جمع ا�تمش آقچه م او �وله ك�در بتار حضرت ابراه�منك

نداسى وقتنده بزم ارواحمز �وقى ده قالمش د�كام عجبا د�ه سو�لردى �نهد�ر ا�د�كه حضرت حق تعالى استطاعتلى بنده سى نه حج شر�فى ا�تمشآندن البدى دور /48b/ بو امر جل�ل خواص و عوامه برابردور لكن

بر روا�ت بولمازم�كه عوام الناسه بدل ا�له فرضنك سقوطنه ز�را عوامنكحرم شر�فى كوروب ز�ارت ا�تدكندن كورم�وب اخالص ق�لد�غى بنمچهآرتوق كورلور ز�را كوررزكه عوام الناس حاجى بولوب قا�تدقدنصنكرهحرمنك حرمتى كعبه ننك عظمتنى هتك ا�دب عربلرنك معا�ب و مثالبنىسو�لمكدن باشقه ه�چ شى تابم�ور اولكى اخالصنى تمام جو�دقدن باشقه

مرتكب كبائر اولن سوزلردن چكنمزلر اكر عوام الناسنك كندى واردقدنح�ات و مماتنده بدل و�رمك جائز بلكه اولى د�ان بر روا�ت كورلسه

ب�ن الناس شا�ع ا�تسه اولوردى د�وب بعض عوام لرنك اخالصندنشكا�ت ا�دردى بو سوزنك مفهومنى آنكالم�انلر خدا فرض ق�لغان اشنى

قو�درمقچى بولسه د�ه او ذاتدن شكا�ت ا�دردى او ذاتنك غرضى حج دن

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منع دكل اخالصنك كمالنه ترغ�ب دور علمالر وارسه اخالصى كمل االولاولب آدملرنك اخالصنى ز�اده ا�دردى د�مكدر

صاحب الترجمه رضا الد�ن حضرتنك آتاسنى بعض لر ول�د بعض لر�وسف د�ورلر بونكا دخى ا�كى غله ب�ان ا�درلر بعض لر د�رلركه ول�د

�وسف ا�كسى بر شخص اولوب اصل اسمى ول�د ا�كن قزاق دفترنه�وسف اسم�له �ازلمشدر بعض لر د�رلركه ول�دنك وفاتى بعدنده آناسنى

�وسف اسملى ذات نكاحلنوب �وسف اوغلى د�انلر بونكا منسوب ا�درلراولكى صورتده غ�اث الد�ن ا�له اخى الب اولور صونكغى صورتده آتا آنا

باشقه اولوب غ�اث الد�ن نى حضرتنك آغاسى د�دكلرى فقط �وسف مالرضا حضرتنك آناسنى نكاحلتمش سببدن اولور مال �وسف با�جكت ا�چنده

�وروب وفات ا�تمش قبرى ا�م�ل بو�نده معلومدر اوالدلرى دخى چوچكاطرافنده در

/49b/

رمضان حاجى ابن س�ف اهللا ابن س�د جعفر ابن عبد مناف [چانشف]

اولوب نچه نچى بابالر�در جهانشاه ا�مش آدملر چانشا د�وب صونكرهچانشف لقبى ا�له اشتهار اولمشلر بر قاچ فامل�ه دور بونلرنك ا�چنده

حاضركى زمانمزده ا�نك با�ى و د�ندارى اوشبو حاجى رمضان افندىاولوب چوچك ده كى مسجدمزنك و مدرسه مزنك بان�سى و مربى سى

اولدقدن علما صنفنده ذكرى مناسب كورلدى بو ذات ابتدا حالنده عمىا�براه�م باى ابن س�د جعفرنك حذمتنده ا�دى ١٨٧٧نچى �لده آندن چقب

اوزى مستقل تجارته كرشدى آز �ل لر كموش كام�س�ه سنه كر�شوب بعدهش�خو رومچه طرفلرده كزمال ا�له سودا ق�له رق خ�لى سرما�ه قزاندىاوزى ا�له توغان ان�سى نعمت اهللا ننك وفاتندن صونكره آننك اوغل لرى

حسن حس�ن لرى حذمتنه آل�ب آنلر دخى قاب�لتلى اولدقدن و هم ده حاجىافندى ننك ن�تى خالص اولدقدن برى بر�نه موافق اوله رق دولت لرى ترقىا�تمشدر حاال بو اطرافده آندن باى آدم كورلم�ور با�لغى ا�له برابر د�انتى

دخى كمالده اولوب بش نمازده دائم و هر اورنلره خ�راتى ا�رشمش دورخصوص مسجد مدرسه د�ان اورونلره بى مانع پول و�رمك شاءنندندر

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استنبولده دخى خ�راتلر ا�دب ا�كى اوچ نشان عال�ه نائل اولمشدر١٣٣٠نچى سنه ١٩١٢نچى �ل مكار�ه ده مسجد اوچون �وز منك

صوم تع��ن ا�تمشدر نامى غزته لرده �ازلمشدر

/52a/

حرف الزاء

ز�ن العابد�ن بن عبدالمنان

اصلى مچكره قر�ه سندن اولوب بخاراء شر�فده ختم كتب ق�لمش١٨٥٣نچى �ل لرده س�مى پاالده كلوب ٧نچى نومر مسجدده امام بولمشا�دى ٤ �لدن صونكره فالج زحمت�له امامتل�ك دن قالوب ١٨٦٠نچى �ل ده

وفات ا�تدى

/52b/

زمانب�ك افندى

اوز آ�توى بو�نچه كافكاز وال�تى قربنده شروان چكى د�ه ا�كى مشهورشهرنك چكى بلده سندن اولوب روس�ه غمناز�اسنده قورص لرنى تمام

ا�تب سود�ه ل�ك منصبنى حا�ز اولمش ا�كان كوز آغر�سى سبب�له دوالنمقاوچون استبوله وار�ب آندن مصره كتمش بو ح�ن ده كاشغرد�ن استنبوله

ا�لچى وار�ب سلطاندن بر نچه هنرمندلرنى ا�لچ�ه قوشوب قا�تاردقدهمصر سلطانى اسماع�ل پاشا دخى جا�ندن دخى اوز جانبندن زمانب�ك

نى ا�لچى لره قوشوب كاشغره �عقوب ب�ك ننك حذمتنه �ولالمش �عقوبب�ك نك وفاتنه قدر كاشغرده توروب كاشغر بوزلد�غى ا�له روس�ه �ر�نهچقمش ا�كان خالص ترك لرنى اخت�ارنچه استنبوله قا�تاروب زمانب�ك نىاوز كشى مز د�ه �بارم�وب كاوفمان تاشكندده توقتاتمش بو اثناده كابل

خانى شرعلى خان وفات ا�دب آندن قاچوب تاشكندده توران عبدالرحمنخان نى خان ق�لب آفغانه �باردكده زمانب�ك نى آنكا قوشوب �بارمش آنى

تخت كه اوتورتوب قا�تدقدن صونكره سنكا ب�وك بر اورون برورمن د�هكاوفمان وعده ق�لمش ا�كان زمانب�ك كابل دن قا�تقانغه چه كاوفمان فوة

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اولوب زمانب�ك اورونسز بوش قالمش كاوفمان اورننه بارغان تاشكندغوبرناطورى زمانب�ك نى المتا غوبرناطور�نه تابشروب المتاغه �بارمشا�كن انده دخى بر بچه وقتلر معطل قالمش ١٨٨٣نچى ٨٤نچى م�الد�ه

ده ختاى ا�له حدود تع��ن ا�دلدكده فر�ده غنرالنك مع�تنده چوچك كهكلمش ا�دى بو �ازلمش سركذشتنى بزه شول وقتده حكا�ه ا�ل�وب سوزنكاخ�رنده د�د�كه كاوفمان ح�اتده بولسه ا�دى منكا اوز مدعامچه ا�ش ق�لمقا�دى منم بختسزلكمه كوره او ذات فوة اولد�ده بر نچه �لدن بو�اق هنوزبوشقه �وروبمن شمدى بو غنراال بر اورونغه قو�ارمن د�ه سو�ل�ور لكن

قچان اوزولوب توشارى معلومم دكل د�ه تبسم نما سو�لدى حدودلرىتع��ن ا�دب قا�تدقدنصنكره /53a/ باخته بلده س�نه اوچاستكاواى ل�ق رتبهسى ا�له كلدى برار �لدن صونكره كونصل بالقاچ�ن ا�كاولرى ننك اراسنه

اختالف توشوب بونكا واسطه اوله رق بر دفعه �راشدرمق ا�سكده �نه١٨٨٥نچى �لغى روس�ه ننك حدودده �اتمش ١٦ كشى اترات ا�له ختا�نكچر�كى آراسنده اوق چقب خمسه ده �ازلد�غى ب�انله بر روس و بر نچهختاى طرفدن آدم تلف اولد�غى سببدن موأخذه ا�د�له رك باخته دن كتمشا�دى آندن تاشكند غوبرناطور�نه ترجمان اولوب بر نچه �لدن صونكره

ام�ر بخارا عبداالحد خان حضرتلرى ننك حذمتنه داخل اولد�غى مسموعمزا�دى حاال �عنى اوشبو ١٣٢٩نچى تار�خنده نه �رده اولد�غى ح�ات

و مماتى معلومم اولمدى قونكور توسلى قبا قرا صقاللى مجسم آدم ا�دىجزئ�اتدن خ�لى فضلتى دا اولوب �اقشلى قصه و حكا�ه لرى دخى فصاحتله

ادا ا�در ا�دى

بو ذات توغرسنده كونصل بالقاچ�نده آرى سزنك د�دكنكز كبى دور منده�مان كشى د�م�ورم كشى دن پاره �مز آدمه �مان سوز د�مز فقط بر

قصورى واركه بر طرفدن آلسه آنكا طرف ك�رل�ك ق�لسه او نفسندن د�را�د�لورد�كه انساننك طب�عتندن دور اما ه�چ شى آلم�وب مجرد بر طرفىتوتوب مخالفت ا�تمك نه انسان�ت دكل و نه ده عدالت ل�ك دكل بوراسى

بلمدكندن �عنى بلومزلكندن كلور دىه سو�لدى واقعا رشوتدن قاچاردىطرفك�رل�ك ا�درسه مجرد بولوشوردى

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حرف الس�ن/53b/

سل�م كراى مفتى

زمانمزنك _ نچى مفتى سى اولوب بوننك ا�امنده كال قضاق�ه دوخاوناىصابرن�ه �ه كرمش ا�دى بعده �نه بوننك ا�امنده تصرفندن چقدى بو ذاتتفك�لف ا�له ملقب دوركه اصلى آق توغلقدن اوننان خانه منتهى اولوبتوكل خانه ا�ر�شور روسلر توك�ل د�وب صونكره توك�لف تافق�ل�ف ا�له

تحر�ف ا�دلمش بو ذاتنك نسبى اوننان خانه چه توار�خلرده مسطور اولباوننان خاندن �وقاروسى توار�خ خمسه ده مفصال �ازلمش اولمغله بوراده

اوننان خانه قدر بابه لرى ذكر ا�دلدى بونلردور الخ

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س�ف الد�ن ابن حس�ن سونا�وف

وارشاو بلده سى ننك امامى اولوب حج سفرمزده بو ذات ا�له همصحبتاولمش ا�دك ابتدا غوبارد�سكى پولكده حذمت ا�دب عسكر�ه حذمتندهآخوندل�ك رتبه سنى حا�ز اولمش بزم واردغمز سنه ده خذمته داخل

اولدغنه قرق �لدن ز�اده اولد�غنى سو�لدى علم دن بهره سى آز اولوب فقطسوادخانلق سالم خط ل�ق دن آرتوق هنرى معلوم اولمدى سوزلرى عوام

الناسنكده عج�ب راكى كبى ا�دى هر كون نومرمزكه كلوب اوتورردىنماز وقتى كلوب بزلر نماز اوقودقده او ذات ت�ك اوتورردى من نمازنى

جمعه دن جمعه ده اوق�ورم د�دكده باشقه نمازلرنى ن�ل�ورسز د�دم جمعهكون قضا ا�درم جوابنى و�ردى ن�ه او�له ا�درسز د�دكده بزم �رده برمال وار ا�دى نمازنى تونلرده توروب اوقور د�رلر ا�دى اخ�رده او�نه

جاغارغه اوتون تابالم�وب آبزار آغاچلر�نه چه جاغوب بتوركان ب�كصوفى ل�ق ده كشى كه كلوشم�ور جوابنى و�ردى �نه سو�لدى كتابلرده دهك�لوشمكان سوزلرنى �ازوب بتوركان بر كتابده كوردم قرق كون ا�رته

نماز�نى قضاى ق�لماى اوقوسه آنكا رزق ا�زلمكان �ردن كلور د�ب م�نسكسان كون كون چقارماى نمازم اوقودم ا�زلماى كلكان رزق نى كورمدم

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ب�اغى بر كو�ى تورابز ا�زلبده تاوب بولمى د�دى

�نه بر كون كلدكده حاجى رمضانغه خطاب ا�دوب رمضان ا�بداش لرنكس�نى حاجى حاجى د�ب ا�ته لر س�ن بورونده حج كه بارغانمه نى باردمتقص�ر عرفاتقه چقدنكمه چقدم صونك آنده حوا آتا حوا آنانى كوردنكمهحاج�ده /55a/ تبسم ا�دب او ذات شر�ف لر بزدن بورونراق كلوب

كتمشلر ا�كن كورالمدق د�ه جواب و�ردى (آال�مى نى د�دى) �نه بر كونكلكان چهره سى بر پارچه خفانما اولدقدن افندم بو كون سس راك سز

د�دكده فالن فالن�چ كه بارغان ا�دم غز�ت اوقوب اوتورا ا�كان منه توروكبرلن �ونان صوغوش باشالغانلر ا�ندى توروكنى ا�شدن چقارالر د�دى

شونكار خفامن د�دى ده اهللا تعالى ننك اشىده ب�ك تورودنى د�دى نچوكد�دكده منه س�ن قرا اهللا تعالى كافرنى باى ق�لغان باى ل�ق آرقاسنده آنلركوچلى بولغان آ مسلماننى فق�ر ق�لغان آقچه بولمغاچ كوچده �وق اوزى

شوالى �اراته ده �نه ب�ورق ا�ته كافر برلن صوغشده آنى مسلمانلقغه اوندهآالى ا�تكاندنده مسلماننى باى ق�لب كافرنى فق�ر ق�لسه آنكا صوغش كرك

توكل اوزوك مسلمان بوله د�ب بو سوزنى غا�ت كا�وش �وزى برلنكوز�نى �وموب چرا�نى ستوب سو�لدى بو سوز ظاهره نظرا ب�ك آغرا�شدلسه ده ب�چاره مسلمان اوچون جانى آچوب نها�ت ا�سركب جلكاندن

بى اخت�ار كونكلندن ك�چن سر�نى اشكاره ا�لدى خصوصا فالن فالن�چ ننكتركنى ا�شدن چقارالر د�ان سوزى �وراكنه داغ اولمشدر آخرده او [فالن]فالن�چ ملعوننك د�دكنچه اولم�وب محاربه آننك عكسى ا�له خطامه ا�ردكىخمسه مزنك حج سفرنده �از�لوب كچمشدر بو كبى عج�ب سوزلرى كوبا�دى جمله سنى �ازمق دركار دكل بزم كوردكمزدن اون �ل لر صونكره

�عنى ١٣٢٥نچى هجر�ه لرده وفات اولد�غى غز�ته لرده كورلدى تجاوز اهللاعن س�آءته �اشلرى �تمش لردن آشمش اوله

حسابده مل�وندن كم ا�له مطلقا سو�لمزدى وارشاوده ن�قدر عسكر وارد�دكمده پالترا مل�ون عسكر تورا آندن كم بولورغه �ارامى باش تارته لر

د�دى بر كون وارشاو كنازى ننك چو�وندن �اصاغان پام�تنوكنه باروب بوقانچه برلن تورغاندر د�دكمده اون مل�ون چقغاندر د�دى هكذا

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سل�مان قارى ابن ا�براه�م باى شموى

سل�مان قارى ابتدا سىمى پاالدده رضا الد�ن حضرتدن حفظ كالم اهللانادر بر ذات ا�دب بعده بخاراء شر�فه وار�ب قارى لقده نظ�رى [�وق]ا�دى قراءتده كمال سرعت ا�له اوقور ا�كن بر كلمه ده بلكه بر حرفده

مبهم قالدرد�غى معلوم دكلدر سامع غه احت�اجى اولم�وب اح�انا مشابهاتدهآوش ك�در ا�سه ت�ز آنده �نه اوزى اعاده ا�در ا�دى لقمه �ى مطلق قبول

ا�تم�وب لقمه و�رن اولورسه انكا رغما غ�رة ا�له بر اوقوب ك�درد�كىاخت�ارنچه اوقورسه بش تسب�ح ساعت �ارمده تمام ا�در ا�كن لقمه و�ره

ننك آچونده بر ساعتده ادا ا�دردى ختم اوچون نسنه قبول ا�تمزدى با�بتچهل�ك صفتنى �و�مادى قراءتده مكمل مقامى �اقشلى اوازى صاف بر قارى

بى مث�ل ا�دى �اشلرى قرق لر ا�چنده ١٨٧٩نچى سنه ده �اخود ٨٠نچىسنه ده وفات ا�تمشدر خدا رحمت ا�ل�ه

/56b/

ساعت جان ابن –

تاشكندى االصل اولوب بر نچه وقت لر المتاده تورمش ا�كن ١٣٠٠نچىسنه لرده چوچك شهر�نه كلوب نظربا�وف لرنك حذمتنده توردى ١٣٢٠نچىسنه لرده نظربا�وفلردن آ�ر�لوب اوز استقاللنچه ساودا�ه كرشدى بر خ�لى

صومه �صاب رومچه بلده سنده و چوچكده عمارتلرى واردور بو ذاتنه امام و نه قارى اولم�وب آولدن تجارت ا�له �ورمش ا�سه ده استعدادىكمالده اولدغندن هر فنكه خصوصا جزئ�ات بابنده مهارتى اولوب فارسى

اب�اتلرنك ا�نك قمت لر�نى مطالعه �ه قادر و استنبول غزته لر�نى وژورنال لر�نى مفهومنى آنكالمقده نادر سوألده فص�ح جوابده سر�ع بر بل�غآدمدور بنابر�ن بو ذاتى تجار صنفندن آ�روب علما صنف�نه �ازدق چونكه

بو�له بر صبور تحمل لى ب�وك ذاتى عادى عوام قتارنده صا�مق كتههوكوزى قوى ا�له �ا�ماق كبى اولور

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علما قاشنده مال سوداكر قاشنده باى هزل و مطا�به ده هر كمنك سوز�نهكوره جواب و�روب نه قدر آغر سوزلر سو�لنسه �نه آنى سوز ا�له

اسكات ا�دب ه�چ كمه كا�وش �وز�نى كوسترمك �وقدر

كوب مطا�به دن برى حضرت م�ان نعمان چوچك كه كلدكده ا�رته نماز�نهمسجده كلم�انلرى تعز�ر ا�له تهد�د ا�دب بر كون باىلردن بر ا�كى آدم وب�چاره لردن دخى بر ا�كى آدم نمازه چقامامش ا�كن ابتدا فق�رلرى تعز�را�درده بعده بر با�نك ا�شوكنه وارمشلر آنى چقارمقغه جرأتل�ك ا�ده م�وبقا�تدقلرنده كوچه ده بر فق�ر ختاى كورنور ساعتجانده تقص�ر منه تعز�ر

مستحق آدم ارونكز د�ر بو ختا�كو د�دكده كم اولسه اولسون فق�ردور فق�راولد�غى محل جزا دكلمى د�ه تعر�ض ا�مش

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سفرعلى بن ستان

مرون ا�لندن چوچك ده ترب�ه لنمش كوب مدت ا�براه�م با�بتچهعبدالجبارلرده حذمت ا�تمش ١٩٠٢نچى سنه صا�الوده بى ل�ك منصبنده

مندى بلوملى توغرى �كت دور

/58a/

باب الش�ن

ش�خ االسالم آخوند ابن محمد صادق حضرت آ�كوزى

حضرتنك اوزندن اوقوب عقا�د مرتبه سنه ا�رشدكده ابتدا [محمد صادق]قشقارده مال ا�سماع�ل حضرة مدرسه سنده تحص�ل ا�تمشدى ١٨٦٦ [نچى]

�ل ده آ�كوزه قا�توب آتاسى مرحومنك جا�نه نصب ا�دلدى او وقتدهبو طرف قضاقلرى دخى مفتى نظاراتنده اولمغله اوفاده امتحان ا�دلوباو�ازناى آخوندل�ق رتبه سنى آل�ب قا�تدى دراماتى قضاق دن اولد�غچوناكثر ا�امنى ا�لده اوتكازوردى علمده اوسط مرتبه ده ا�سه ده خلقلى حل�م

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قلبى سل�م آز سوزلى آلى آچ�ق سخالى مهمان دوست آدم ا�دى هجر�ه١٣٠٢نچى سنه ده حاجى عبدالستار آ�كوزى ا�له حج شر�فه

ك�دب مناده وفاده اولمشدر رحمة اهللا عل�ه

شرف الد�ن بن سراج الد�ن ف�ضولل�ن

آ�كوزده اسالبوتكه مسجدى ننك ٤نچى امامى دور مال عبدالحق ننكشاكردلرندن ١٣١٧نچى سنه لرده امام اولمشدر آتاسى سراج الد�ن بن

ف�ضوهللا بسته ننك دور سودا ا�له بو طرفلره ١٨٢٧نچى �لده كلوب اوشبوكونكى د�وان اوتورغان اورندن كته �ول برله اوتد�كنى بر نچه �ل لر

صادر ا�لنده �وروب آندن قزاى ا�لنه وارد�غنى سو�لمش ا�دى بر نچه �للر مؤذنل�ك لوازمنى ادا ق�لد�غى توار�خ خمسه مزده �از�لوب كچمشدر

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شاهى حاجى

بونكا زوب�ر شاهى د�رلر ا�دى س�مى پاالدنك قتارداغى با�لرندن اولوببر مسئله توغروسندن نام عز�زى علمالر اراسنده �ازلمق مناسب كورلدى

م�نك س�كز �وز آلتمش نچه نچى �ل لرده حكومت س�مى پاالدنك ز�ارتىاوستوندن پالن تارتوب عمارتقه تقس�م ق�لمقچى بولدقده مسلمانلر اونام�وب

قبرى تابتامق شرعمزده درست دكل د�ه وجه كوستردكده حكومتمعارضه ا�دب بونى قا�سى آ�تدن استدالل ا�درسز د�وب ماللر حد�ثشر�فده وار د�دكده حد�ثنك ده انواعى كوب حكومت آننكله قانع اولمز

اال قرآنده دل�ل كوسترلسه آنك معارضه �وقدر د�دكده ماللر ه�چ نسنهد�ام�وب بر نچه كون فرصت صورامشلركه تفس�رلرنى كوروب جوابو�ره بو جمع�ت ده با�لردن دخى كوب آدملر وار ا�كن صاحب الترجمه

شاهى حاجى همه دن صونكره ك�ن راك اوتورمش ا�كن توقتاغز توقتاغزمنكا �ول برنكز اوهو اوهو د�ه �وتالوب آدملرننك آلد�نه چقب رئ�سه

خطاب ا�دب آ�تدن دل�ل كوسترر ا�ساك قبول ا�درم�سن د�ه تأك�دلب سوزقرارلندقده اعوذ باهللا من الش�طان الرج�م ولقد كرمنا بنى آدم آ�تنى اوقوب

اهللا تعالى قرآنده آدم اوغالنلر�نى جم�ع مخلوقاتدن افضل �ارادوب آنلرى

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جمله دن حرمتلى ا�تمشدر انساننك ح�ات و مماتده حرمتى برابردر آ�اقآستونده تابتامق هنك حرمت اولور بو آ�تنك مفهومى فقط اسالم اوچون

دكل جم�ع انسانى شاملدر د�دكده ماللرده بوندن استفاده ا�درك جملهسى بو آ�تى ا�ضاح ا�له حكومتى اسكات ا�تمشلر بونكله ز�ارة اورنى

اولچانم�وب قالمش انتها

/61a/

حرف الصاد

صفا قارى

لپسى بلده سى ننك ابتدا بناسنده كلوب امام بولمش آدمدر (لپسى ده امام صفاقارى اصل بابالرى تاشكچوننك دور صفا قارى آتاسى جاراهللا حضرت

اورناش باشنده امام بولمش بعده تاشكچوكه بار�ب امام بولمش) بر نچه�لدن صونكره مال ط�ب ا�له مشترك امام بولب بعده �نه مستقل تورمشا�دى _ �ل لرده دمال حس�ن باردقدنصنكره دمال حس�ن ا�سماع�ل اوغلى

امام بولب قارى صفا قارى لغى ا�له توردى دمال حس�ن وفاتندن صونكرهمال حماد آتاسى ننك جا�نه اوتوردى ا�سه ده آتاسى ا�امى كبى اهالى

آراسنده اختالف اوله رق حمادنك تعط�لى صونكنده قارى صفا �نه امامتل�ككه اوتوردى ١٣٢٥نچى تار�خده �اشلرى سكسانلره �تب حاال امام ل�ق

لوازمنده دور ا�شتدكمزه كوره اهالى سى بو ذات�ده تنچ قو�م�وب �نكى اماما�درز د�ه حركتده ا�مش اولدن امام بوله كلمش قارى مرتب سلوك ق�لمشبر موى سف�د تبرك ذات ا�كن آننك قدر ق�متنى بلم�وب و بو قدر سنه لر

بى طمع حذمت ا�تدكنى مالحظه ق�لم�وب اوستندن عر�ضه لر و�روب �وقعج�ب لرنى كورستان اهال�ه نه د�مك كرك اول�ور بزم اهال�مزنك طبعى وبالخاصه لپسى اهالى سى ننك طب�عتى بو�له بر �رامازل�ق ا�له ملوث اولوب

كند�لرنچه بونى بر فخر صا�ورلر خدا اوزى اصالح ا�لسون

صفا قارى ننك اسمنى بعض لر قارى منصور د�ورلر حق�قى اسمى قا�سىدور معلوم دكل تحص�لى سمرقندده تاج الد�ن خلفه خانقاسنده اولوب او

ذاتنك مر�دلرندندر ١٨٧١نچى �ل ده ا�دى لپسى ده بزه ختم كه اجازة

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و�روب محرابه اوتدك اولكى كون سورهء مائده ننك تمامنه چه اوقولمشا�دى آدملر صوراد�لر نچه پاره اوقولدى د�ب بو ذات د�د�كه آلتى پاره

بر چارك بر آچموخه بولدى همه لر كولوشوب قارى لر ختم نى ده اولچاككه صالورلر ا�مش د�ه مطا�به ا�تد�لر هر سوزنى بو�له عج�ب سو�ل�ور

/62a/

صالح آخوند

بو ذات ١٨٥٥نچى �ل لرده مكار�ه امامى ا�كن بزم بو طرفدن بارغانتورسومباى نام سوداكرنك جنازه سنده روسلر ا�له مجادله ق�لب

سوز�نى اوستون چقارد�غى اوچون بو جانب اماملرمز قتارنده ذكرىمناسب كورلدى واقعه بوندن عبارت ا�مشكه كندى د�د�كى اوزره مذكور

تورسومباى تاشكندى مكار�ه بازارنده وفات ا�دب جنازه سنى كوتار�ببازار اورتاسندن الصلوة جنازه د�ه مؤذنلر ندا ا�تدكده بارچه روسلر

ب�ارلر ا�شوكدن چقب تمسخر ا�درك كولشوب مؤذن اواز�نه قوشولشوب�مان عبارات لر ا�له ندا ق�لورلر آخوند حضرت لرى بر نچه لر�نه باروب

قو�نكلر بو�له ا�تمك �خشى دكلدر د�ه كورسه ده سوز�نى اصفا ا�تم�وبآخوندنك اوز�نه ده حقارت نما هجو ق�لورلر بونكا طاقت ق�الم�وب واى

مسلمانلر بو بدبخت لرنك حقارتنه تحمل ا�تمك اسالم اسم�نه ع�ب دورتاشالنكز جنازه نى �ره ارونكز بو بى د�ن لرى جوابنى اوزم و�ررم د�دكده

مسلمانلر بردن هجوم ق�لب روسلرنى اوره اوره قاچر�ب بعده جنازهنى كوتار�ب باروب دفن ا�دب قا�تمشلر قا�تدقدنصنكره آخوند حضرتلرى باى لرنى جمع ا�دب اى مسلمانلر بر ا�ش بولوى بولدى لكن بوا�شنك اخ�ر�نه بر نت�جه و�رمك كرك بو ا�سه بر آز آقچه �ه موقوفدر

همت ا�دنكزلر آقچه برونكزلر بو ا�شدن اوزمز تازه اولدغمز ا�له برابرحقارت ا�دنلره حكومت دن جزا و�ر�لور د�دكده باى لر هاى حضرت بوا�ش �خشى بولمادى ب�كار ق�لدنكز كافرنك تمسخرنى حقارتنى كوردكمزا�شتدكمز �الغوز بو م�دى جمله سنه تحمل ا�ده كلورز دكلمى ا�دى بو دهشول كوب حقارتنك /62b/ برى ا�دى اوتاردى ك�دردى خدا جزاسنىو�رسون ا�دى د�وب بعض لرى من جنازه �ه چقماب ا�دم و بعض لر�دهجوابنى حضرت اوزى برور بزلره اور د�ان اولدر و بعض لر�ده هاى

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الحاصل هاى هاى هاى د�ه باشنى سلكوب سكوت ا�درك [اولتوررلر]د�ن اوچون ناموس اوچون بر غ�رة بروب سوز سو�ل�ان بر كشى

اولمدى مجلس تارقادى �الغوز قالدم متح�ر اولدم خدا�ه توكل ق�لدم توردملكن قشقارننك موسى هنوز كلمامش ا�دى او كلدكده بر سبب اولورم�دى

ام�دنده ا�سم ده او ذاتده خف�ف طب�عتلى آدم اولدقدن سوزمى قبول ا�درمىا�تمزمى د�ه متردد ا�دم مع ماف�ه آندن غ�رى بر مالذ كورلمد�ده آننك

توشاچاكى نومر�نه باروب ساقچى س�نه بر صم برد�م قچانكه باى كلوبقابقه دن كرور �وكروب باروب منكا خبر ق�له سن �نه بر صم برارم د�دم

شول كون خفتن وقتنه قر�ب باى كلدى كروب واردم اوتورماس بورونسوز باشلب واقعه �ى ب�ان ق�لدغمده راست مى مال راست مى مال راستمى مال د�وب ا�كى اوچ دفعه تكراردن صونكره بارك اهللا بارك اهللا مالب�ك �خشى ا�ش ا�تكان سن ب�ك �خشى ا�تكان سن اولكان اورص بولد�مه

اولترركه كرك ا�دى د�ن اوچون بولغان ا�شكه پادشاه ده آفر�ن ا�تور د�نتوغروسنده شونداى غ�رة كرك بارك اهللا د�ه تكرار آفر�ن ا�تد�ده ا�ندى

نشلمكچى بوله سن د�دى آ�تد�م ا�ند�كى ا�ش آقچه ده غنه قالدى بش اونمنك صوم آقچه بولسه بو ك�چه كوره تورغانلرى كورسام ا�رته ده

روسلرننك براتورغان عر�ضه مدافعه اولور ا�دى د�دكمده مال بو ا�شب�ك ضور ا�ش بولغان اون منك برلن بولماس د�ب صندقنى آچوب �كرمه

منك صوم چقار�ب برد�ده كرك �ركه مونى اوشله �وز منك كه چه منكاحساب آرتوغى بولسه �نه كوررمز ا�شنكنى /63a/ ا�شله اهللا �اردمبرسون د�دى ك�چه سى �وروب ت�وشلى اورنلرغه كر�ب �اتوب قالغان

توره لرنى توشاكدن تورغوزوب سو�لشوب غم �مه او�نكا باروب �اتوب�وقله خبرلر�نى ا�شدوب خاطر جمع اوله رق قا�توب �اتدم ا�رته سى نچهمنك مى نچه �وزمى آدم قول قو�وب ا�كى وك�ل �االمشلر غوبرناطورغهعر�ضه كركوزمشلر كچه سى بولغان سوزلرنى تابقان خبرلرم نى با�غهب�ان ق�لب اوتوردغمده محكمه دن كشى كلدى چاقردى باى ده �نكى دن

غ�رة بروب برده قورقمى سو�الش بو ا�ش سنك ع�ب لى بولور ا�شونكا�مس مونداغى توره لر عدالت ل�ك ق�لمسه پادشاهغه باررمز د�دى فاتحه

بردى جوناتدى محكمه كه باردم روسلر ج�ولغان من �الغوز منى كوردكدهروسلر كوزلرى ا�له آتوب اكر بر آدم اشارة ق�لسه منى ترك صو�سهلر شول درجه ده غضب ا�له توربلر عسكر�ه كه �اقن توردم بر آزدن

ك�ن اتباكات لر ا�له منى چاقردىلر جواب صوردى واقعه ننك توغر�سنى

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سو�لد�م او طرفدن دخى صورادى سوز تمام بولغاچ ا�شلرنكز منستركه�بار�لور آندن جواب كلنچه قا�تونكزلر د�دى بر نچه كوندن ك�ن حكم

كلمش كه آخوندننك كورستكان كشى لر�كه �عنى جنازه �ى مسخره ا�دبكولكانلر كم بولسه بولسون بازار اورتاسنده صوقولسون د�ه امر ا�تمشكم لردور د�ه صوردقده اسملر�نى بلم�ورم اما الفكه لر�نى بلورم د�وب

عسكر ا�له بازارغه چقب منه بودور بودور د�ه بر نچه ب�ارنك با�بتچهلر�نى كوسترد�م �اتقوروب سوقد�لر ا�ش تمام بولدى لكن موسى باى

مصلحت كوسترد�كه اورنونكزه نائب قو�وب اوزنكز كورنمكا�سز ز�راروسلرنك ك�نسى سزده دور ضرر كتورمسون د�دكدن جمعه دن جمعه غهنمازغه چقدم موسى باىنى آدملر تنتاك باى بى عقل آحمق باى د�رلردى

اهللا رحمت ا�لسون جا�ى /63b/ جنت اعالده بولسون اكر موسىباى بولمسه �الغوز بنكا دكل بتون مسلمانلره شكست كلوردى د�مش

اوشبو مجادله ده ها�قروب قورقمانكزلر مسلمانلر جوابنى من برورمن د�ه�وكروب �وردكمده داولى پهلوان كوز�مه توشد�كه قصاب لق ق�لب ا�تى

ننك قاشنده تورمش آى پهلوان سن نشلب توررسن د�دكمده م�ن اورساماوالر قولوم �مان د�دى اولسه جوابنى من برورمن اوروب اور بدبخت

لرنى د�دكمده قوى ننك بر صاننى قولنه آله رق �وكوروب اروش ننكا�چنه كرد�ده بر ا�كى دفعه اورار اورماسده روسلر قاچما�ه باشالد�لر قتار

تورغان ا�كى اوچ روس توغرى كلدكده بر�نى اورسه ا�كى اوچى بردن�قلور آز فرصتده روسلر الفكه لره كر�ب قاچما�ه باشالد�لر مسلمانلرالفكه �ه كر�ب سودراب چقارم�ه هجوم ق�لد�قلر بولدى بولدى جنازه

اواز ا�له جمله مسلمانلر ج�ولشوب جنازه �ى �ى كوتارونكزلر [د�كان]كوتار�ب �وردك اول آراده عسكرده كلوب �توشدى كامانداوا�ات ا�تب هر

كوچه باشلر�نه اوندن اونبشدن قو�دى بزلر م�ت نى آل�ب باروب قو�دقداولى پهلواننك غ�رتنى كوچنى شونده كوردم كه بر روسنى اورسه قتارنده

بارغان ا�كى سى اوچسى بردن �قلوردى د�مش داولى پهلوان باب الدالدهترجمه سى �ازلمشدر واقعه بوندن عبارت بولوب كچمش كتمش مسلمانلر

اروشده و هم حكومت قاشنده آبروى آلمش بو ا�سه عدالتل�ك دور

فق�ر ظن ا�درم كه بو مجادله مشهور س�واستپول محاربه سىاثناسنده مصادف اولدقدن بو�له بر عدالته توغرى كلمش اكر تاشكند خوقندمحاربه سى وقتنده بولسه ا�دى و اهللا اعلم كم لر كتب كم لر باشنه �تاردى

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/64b/

باب الظاء

ظر�ف اسملى ذات جا�سان بلده سى ابتداسنده بر آز امامتل�ك ا�تدكىدر

ظر�ف حاجى سابق حسن مالننك اوغلى اولوب آتاسندن صونكره تانهمسجدنه امام اولد�غى مسموعمز دور وفاتى ١٣١٥نچى سنه لرده اولمش

باب الطاء

ط�ب مال اصلى ممادش اوكروغى توبان جكى آولى ننك موال�دندن اولوب١٨٥٣نچى �ل لرده ا�كوز بلده س�نه كلمشدر آ�كوزده معلم ل�ك و مدرس ل�ك

ا�دب بر ا�كى �ل توردقدنصنكره لپسى بلده س�نه باروب قارى صفا ا�لهمشرك امام بولد�لر بعده قپالده استقامت ا�درك حج شر�فه باروب قا�تدقدن

بش آلتى �ل صونكره ١٣١٠ نچى سنه لر حدودنده قپالده وفات ا�تمشدرعالم و فاضل ذات ا�دى خدا رحمت ا�لسون

/65b/

باب الع�ن

عبدالجبار حضرت ابن عب�داهللا

بو ذات اصلى مسلم قر�ه سندن چ�ستاى او�ازى بولسه كرك ابتداده قزاندهمحمد كر�م حضرت مدرسه سنده تحص�ل بعده بخاراء شر�فده بر نچه �ل

لر استقامتدن صونكره س�مى پاالد بلده سنه كلوب س�كزنچى نومر مسجددهامام و مدرس اولمشدر ا�امنده مدرسه سى آباد و اطراف شطى دن طالب

العلم لر جمع اولوب توض�ح مرتبه س�نه چه اوقولمق ا�دى علم قراءتدهاقراننه فا�ق اولدقدن خفظ كالم اهللا ن�تنده اولنلر دخى بو ذاتنك حضورندن

استفاده ا�درلردى شاكردلرندن كوب جا�لرده امام و مدرس و خلفهاولمشلردر �كرمى �لدن آرتوغراق امامتل�ك ا�دب ١٨٨١نچى م�الد�ه ده

حج شر�فه ك�دب قا�توشنده طورس�اده وفات ا�تمشدر رحمة اهللا عل�ه بعض

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كالم عبرة آم�زلرى توار�خ خمسه مزده تحر�ر اولند�غى اوچون بوراده بوقدرچه ا�له اكتفا ا�دلدى

اوشبو تار�خدن قرق �ل لر مقدم بو ذات عل�ه الرحمه دن ا�شتمش برجوابنك سؤالى اوشبو ١٩١١نچى �ل ١٣٢٩نچى هجر�ه دور شورا

مجله س�نك ٨نچى عددنده �ازلمش اولوب كون باتم�ان اورنده صلوت وصومنك اداسى نه طر�قه اولور د�مشلر بونكا توار�خ خمسه مزده �از�لن

٣٩٣ صح�فه سنده باص�لن اصول اكرچه عشاء خصوصنده ا�سه ده بوسؤاله مقدره جواب كبى تلقى ا�دلمشدر مزبور توار�خ چه مزده مختصرا

�از�لن كالمنك مائلى بو دوركه شرط شروط دن منفك اولمامق اچونمناسبت تامه دركار اولوب مثال طهارت ا�له نماز هر ا�كسى اعمال بدن�هاولدغچون بهاده مناسبت تام واردورسه فاقد الطهور�ن (جسما) نماز تأخ�ر

/66a/ ا�د�لر كبى علة بوده اما صلوت عبادة بدن�ه وقت ا�سه سماوىبر عالمتدن عبارة اولمقله ارالرنده مناسبت ناقصه اولوب بنا بر�ن وقت

تابالن محلده رعا�ه سى الزم وقت تابلم�ان اورنده تخم�ن و تحرى ا�له اداق�لنور بو تخم�ن و تحرى صاحب شرعنك مبحوث اولن مكانى و ا�ام

و ل�النك معتدل محلى مركز عالم اولن حرم شر�فنك ل�ل و نهار�نه ق�اسا�له تقد�ر ا�تمك نقله و عقله اوفق كورنور و اهللا اعلم و انزلنا معهم

الكتاب و الم�زان ل�قوم الناس بالقسط

بونكا ماند بر مسئله دخى خاطره كلور �رنك كرو�نى مثبت اولدقچه برآدم مركز عالم اولن حرم محترمدن س�ر و س�احت ا�درك فاس مملكتنه

ك�درسه بعده در�اى مح�ط ا�له آمر�قا�ه و آندن چ�ن مملكتنه كلوب �ررسهبو آدم همان غربه ك�درم د�ه ابتدا حالنه نظرا نماز�نى شرق طرفهاوقوب كلمش ا�كن چونكه حرمدن غربه س�ر ا�ده ننك قبله سى شرق

اولوب چ�ن مملكتى كعبه دن شرقده اولمغله قبله سى غرب اولدغنده احدنكنزاعى بوقدر ا�مدى بو آدم چ�نه كلنچه قبله سى شرق د�ه تصور ا�دوب

اوق�ان نمازى صح�ح اولرمى صح�ح دكلسه شرقى قبله توتوب اوق�اننماز ارضنك قا�سى قطوبنه و قا�سى قطعه س�نه واردقده غربه متوجه

اولمق الزم كلور بونكا بر تحد�د وارمى زمانمزده تجار س�ار و س�احلر دن�اى دورده �ل ب�ل تزا�د ا�تمكله بو مسئله فقط بر فرض�اتدن معدود

اولم�وب واقعى و ضرورى كبى كورنكن ب�وكلرمز بونكاده بر جواب

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�از�ب قرارلندرمق لرى مأمولدر امام قارى قربانعلى ولد حاجى خالدچوچكى

/66b/

عبدالمؤمن آغا لپسوى بن بن بن

بو ذات لپسى بلده سى ننك ابتدا بناسنده ١٨٥٥نچى �لده سودا برلن كلوباستقامت ا�تمش مزبور شهرنك با�لرندن و اعتبارلى نفوذلى آدملرندن ا�دى

شهرنك موقعى تاغ ا�چنده اولمقله �ول لرى غا�ت صعب و آغر اولدقدنبو ذات شول ق�ون �ول لرنى اوز خراجاتى ا�له توزاتدر�ب عامه �ه ب�وكمنفعت كلتورد�كچون او شهرنك روسلرى بو ذاته اومارطه ل�ق �ر و�روب

و هم غوبورناطوردن تقر�ض نامه آد�ستات هم آلمش ا�دى

عبدالصادق بن عبداللط�ف

بو ذات چوچك كه اول كلن لردندر حاجى حس�ن بن حسن نك دكانندهتوروب خ�لى �خشى حذمت كورستمش ا�دى صونكره اوز باشنه بولدى

د�وانه فعل بر تورلى ذات اولدقدن بعض افعالنى �ازمق الزم بلندىچوچك ده اقسقال بى اولنلرنك ا�شنى دائم تنق�د و آنلرنى دائم تع�ب ا�درك

اكر من بر �ل �اخود بر آى اقسقال بولورسم اهال�نى ترت�ب كه صال�بفالن اقسقال وقتنده بو�له ترت�ب لى ا�دى د�ان نامى قزانور ا�د�م د�وبكچه و كوندوز ذكرى فكرى اقسقال بولمقده ا�دى ن�تنه كوره بر وقتجوالى اقسقال خسته بولوب بر سوداكرننك ختا�غه قاراغان ا�لده بشآلتى �لغى دعواسى بار ا�كان مذكور سوداكر كونصلغه كر�ب عرض

ق�لمشكه اقسقال ت�زده توشاكدن تورار كورنما�دى قضاقالرننك ج�ون وقتندهسو�لشوب شول مالوم /67a/ قرارلنسه د�دكده قضاقلرغه كم سو�لشورد�وب مذكور سوداكر عبدالصادقنى كوسترمش كه قضاق سوز�نه ماهر

اقسقال �ازلغانچه آننك اورننه حذمتنكز كه هم �ارار د�ه حاصل ك�چهسى معقول لب ا�رته سى عبد صادقنى غالدا�غه �بارمك بلكه ده اقسقال ل�قلوازمنى تع��ن لمش كبى بولب چقمش كچه سى كونكل �اقن آدملردن عبد

صادق اقسقال بولدى د�ه س�ونچى لر آلشوب �ورمش لر ا�رته سى باى عبد

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صادقنى آل�ب كونصلغه بارر تكرار تعر�ف ق�لور كونصل ده عبد صادقغهمال�م سوزلر ا�توب بو اشنى �خشى سو�لشوب بتورسنك سنكا دخى ا�شب�وررمن آقسقال �اتقاندن برلى ختاى ا�لنده سو�لشور ا�ش كوبا�دى د�وب

قولنه قارته برر چقارر كر�م داد د�د�كى كنصول حذمتنده بر آدم بار ا�دىعبد صادقغه د�مشكه منم فالن ا�شم بو كونكاچه �اتوب قالدى غالدا�غه

آ�توب آنى هم سو�لشه كلسنكز د�دكده عبد صادق آنكا آچولنوب د�مشكهكونصل حذمتنده تورغان باشلغ اقسقال تلماچ و سزلر كبى چپارمانلربارنكزنك احوالنكز منكا معلوم همه لرنكز اوغرى سزلر من اوغر�غه

شر�ك بولما�ورم بارچه لرنكزنى اوركا تور من كم ا�دكمنى آنكالتورمن د�هچقب كتمش كر�م دادده كونصلغه كر�ب عبد صادق شو�له شو�له د�دى

بزدن نه كبى خ�انت اوتمش د�دكنده كونصل تلماچقه قراب او نچوك كشىا�دى د�ور تلماچده تقص�ر آنى ب�كار �باردنكز اول اشنى بوز�ب كلور

اوزى د�وانه آدم در د�ر

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من آنى بلم�ورم او�له ا�سه اوزنك بار�ب غالداى برلن [كونصل]سو�لشوب ك�ل عبد صادقنى قا�تار د�مش بونلر او�دن چقغانغاچه عبد صادق

توغرى بازارغه كلوب كوچه ده او�ولمش آغاچ ننك اوستنه چقمش دهقولندا قزل قارته نى توتوب توروب آ�ها الناس ق�لب آدملرنى ج�مش همه

لر الفكه لر�ن تاشلب نى خبر د�ه �و كرشب كلدكده منه من اقسقال بولدمحاضر غالدا�غه باروب اوزمنى معلوم قالمن م�ن قا�توب كلكانچه كوچه

لرنكزنى سپوروب ا�شوك آلالرنكزنى تازه لنكزلر قصاپچى لر دكانلرنكزدها�سكى نرسه كر نرسه بولمسون ا�شتسون قالقلرنكز د�ب بر نچه �ارل�قنى آ�توب آتنه منار كىدر غالدا�غه باروب �نكى اقسقال كلدى د�ب خبرق�لور �نكى اقسقال كم اوله د�وب غالدا�ده رخصت برور كرور روسچه

بر قول برلن كورشوب كوزنى آسمانغه تراب مو�غ�نى ص�الب منه قارتهمن اقسقال بولدم ا�ندى ا�ش سز برلن بزده قالدى كونصل برلن آمبوغه

ب�ك اولكان ا�شلر بولمسه �بارمالوك ا�كاومزدن آرتا تورغان چوچكدها�ش �وق د�ب تورغان اراده تلماچ ع�د محمد باروب كرور غالدا�ده

تلماچقه اقسقالنكز قوتلى بولسون د�دكده قا�سى اقسقال د�مش تلماچده عبدصادقغه قراب چق بلجر اما كم اقسقال ق�لدى س�نى د�كانده آقرون غنه

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منب �نه چقب آتنه منب بازارغه كلمش ده ب�اغى آغاچ ننك [اوستنه]آدملرنى چاقرمش آدملر كلدكده ساعتنه قراب د�مشكه م�ن موندن كتكانده

ساعت فالن ا�دى حاضرده موندن كتكانمه بر ساعت ٩ منوت بولمشم�ن اقسقال لقدن توشدم ب�اغى �ارلغمدن قا�تدم ا�ندى بلكان بوخلرنكنى ��ه

برنكلر د�ب آتنه بنمش كتمش

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عثمان قارى ابن حاجى ابو بكر

بو ذاتنك اسمى �هودا ا�كن بخاراء شر�فده عثمان اسمنه تحو�ل ا�تمشلر�هودا اسمنه ملتبس بولمسون اوچون س�مى ده برآز تحص�ل دن صونكرهبخاراء شر�ف كه وار�ب آنده خفظ كالم اهللا ا�دب ١٨٦٧نچى �لده قارىاولب قا�تدى قا�تدقد�ن صونكره الفكه كه اوتوروب بعده ١٨٧٩ نچى �للرده چوچك كه كلوب �نه دكاندارل�ق ا�له توردى ١٨٨٣نچى �ل س�مىكه قا�توب برنچى نومر مسجدكه امام بولدى اون �ل مقدارى امامتل�ك

ده توروب وفات ا�تدى بخاراده با�بتچه ل�ك ا�له �وروب علم دن بهره سىآز ا�سه ده دعواسى ب�وك ا�دى قارى لقدن ده اوقور بهره مند اولم�وب

خسته ل�ك بهانه س�له ختم دن قالمش ا�دى اولده ده اوقدر باقوة دكل ا�دىلكن خارجده قرأتى كوزل خوش اواز استماعه رغبتلى ا�دى بخارا مقامى

بخارا قرأتى ا�له اشباع اوقوردى

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عب�داهللا ابن عبدالف�ض قزانى

س�مى ده ا�براه�م آخوندغه داماد و هم امامتل�كده شر�ك اولمش�دى ا�براه�مآخوندنك وفاتى بعدنده مستقل امام اولوب ١٩٠٠نچى م�الد�ه حدودنده

وفات اولمشدر آدملرنك خبر و�ردكلر�نه كوره علمى آز ا�سه ده مجلسمتكلم ذات ا�دى د�ورلر

turkic text 137

عبداهللا ابن عب�داهللا سابق [ابن عبدالف�ض قزانى]

آتاسى جا�نه امام اولوب حاال تاش مسجدنك امام و معلم و مدرسى بوذاتدر مد�نهء منوره ده تحص�ل ا�دب تخلصى خلوصى د�ه شهرت�اب اولمش

عالم و ذكى و سوزچن ا�د�كنى بر دفعه چوچك كه كلدكده آنكالمشدم برنچه كونلر فق�ر خانه مزده مهمان اولمشدر

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عبدالحق ابن مال عمادالد�ن

اصلى تومنل�ك اولوب مد�نهء منوره ده تحص�ل ا�تدكدن صونكره ١٣٠٠�ل لر حدودنده س�مى پاالد بلده سنه كلوب س�كزنچى نومر مسجدده برآز

امامتل�ك دن صونكره ٣نچى نومر مسجدكه امام بولمشدر بو ذاتنك تولدىتومن قر�ه لرى ننك برنده اولوب بعده والدى مال عمادى ا�له مد�نهء

منوره وار�ب آتاسى ننك وفاتنده مد�نه ده قالوب آنده تحص�ل ا�تمشدر عالمو فاضل خوش اواز خوش قرأة اولد�غى ا�له برابر خل�ق ذاتدر تار�خخمسهء شرقى ده دخى برآز ب�انى كچدكدن بوراده بوننكله اكتفا ا�دلدى

عبدالكر�م ابو بكر اوغلى

س�مى ده ب�ركى �اقده جوالمان مسجدنده اول امام اولدر بو مسجدننكبناسى ١٨٣٧نچى �ل لرده اولمشدر

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ع�سى حضرت بن ابراه�م

اصلى اولوغ منكار قر�ه سندن ا�دى بخاراء شر�ف ده تحص�ل ا�دب١٨٣٨نچى �ل لرده س�مى پاالد بلده س�نه كلوب ٣نچى نومر مسجدده امام

و مدرس اولمش وفاتى ١٨٦٠نچى �اخود ٦١نچى �ل لرده در آدملرنكخبر و�ردكنه كوره علمى ا�له برابر متقى نقى قانع و صابر و متحمل

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ذات ا�دى د�ورلر بر وقت محله سى ننك با�ى واصل حاجى صوغوموقتنده اون قوى �بارمش ا�شوك آلد�نه چقب بو كم قو�ى نشلب قوراغه

كركان د�دكده سزكه باى �باردى صوغوم قو�لرندن د�مش هاى منكابوقدر قوى كركماس شاكردلركه �باركاندر �انكلب كلكانسن بار آل�ب قا�تد�وب چقارمش بعده باى اوزى كلوب شاكردلركه براچك قو�وم باشقه بو

سزكه كتوركان قو�لر د�دكده بوقدر قوى برلن نشل�م ا�كى قوى برسانكبوله باشقه لر�نى �نه فق�رلركه ب�ر د�وب س�كز قو�نى قا�تارمش آربه

برلن عشر كتورسه لر توقته الى د�وب كالتنى آچوب كوروب بوراده اونبش �كرمه پوط مقدارى بوغدا�ى بولسه قشقه �تارل�ك آز�ق بار ا�كانبو فق�رلرننك حقى فق�ر شاكردلركه ب�چاره �ت�م لركه ا�رسز خاتونلرغه

برنكزلر د�ب چقارر ا�دى د�رلر

مجلسده بر آدم ماللردن صورمشكه جوالوچى �وردكده نمازنى بلند �ردهتوبه اوستونده اوقومق مى افضل �اكه توبانده پستده مى اوقومق كرك

د�دكده اى فالنى توبه كه چقب نى بار توبانده اوقوسانك �تمى مه د�هتكرار تكرار ا�تور ا�مش علمى كوب �رده كث�ر ا�سه ده سوزكه فق�راولب مسئله نى بر سندكه مبنى سو�لم�ه بلم�وب �وقارغى جواب كبى

ك�ساكدن كنه سو�لردى قو�اردى د�رلر ا�دى

/69b/

على حاجى بن محمد عل�م بن اسماع�ل بن رف�قاصل اسمى حس�ن دور على جان [نك]

/70a/

عنا�ت اهللا دمال

س�مى ننك سرد چاال قزاقلرندن توقال مسجد امامى دور توقال مسجدس�مى پاالدده مسلمانلرنك اول صالنمش مسجدى او دور ١٧٠٠نچى �ل لر

اواخرنده اولمق كرك بو مال عنا�ت اهللا ننك مدت امامتى و سنهء وفاتىجزما معلوم اولمدى

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على مال ول�د مؤذن اوغلى

دمال على مفتى د�ه مشهور دور س�مى پاالدنك موال�دندن اولوب بخاراءشر�فده تحص�ل دن صونكره خوقندده مفتى اولمشدر ممدل خان فتنه سنده

چقب س�مى پاالده كلوب آنده بر آز �ل توردقدنصنكره اوستكامن قلعه سنهامام بولدى �اشى توقسانلردن تجاوز ا�دب آنده وفات ا�تمشدر آتاسى ول�د

س�مى ده جوالمان مسجدنده اوزاق مدت مؤذنل�ك لوازمنده وفات ا�تمش�اشى �وزدن آشمش ا�دى د�رلر صاحب الترجمه دمال على مفتى علم فقهده غا�ت ث�قه اولوب صورلمش مسئله ننك كتابى فصلى حتى صح�فه سى

ا�له ب�ان ا�دب د�د�كى جا�ندن درحال آچوب كوسترم�ه قادر اولوب اماعلوم آل�ه ده عادتچه ا�دى د�ورلر

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عبدالرحمن ابن عب�داهللا ملقب صارى مال حاجى

بو ذاتنك بعض احوالى توار�خ خمسه ده �ازلد�غى اوچون بونده فقط دورهب�انى تحر�ر ا�دلدى دوره تقر�رى ا�له قضاق قب�له سى ننك اخالصنى جلبا�تمش�دى آناسى اسم�له دوره ا�دب جمله سى خمسه ده �ازلمشدر دوره سنى

بو�له ترش�ح و تز��ن ا�درد�كه م�ت نك كوكراك برابر�نه اوتوروب فد�هآلوچى لرنى بر طرفنه قتار اوتورتوردى اعوذ بسم اهللا دن صونكره اوشبو

اوزانوب �اتمش مسلمان كامل مؤمن موحد متوفاء مرحوم انشا اهللا جا�ىجنت ده اوله چق فالن ابن فالنه ننك بر �لغى صلوة و صوم دن و فطره

سندن زكوة و عشر حج فرض و عمره سندن و سنت و مستحب لردنقالغانى بولسه اكر ذمه سنده قالغان كامچ�لكى بولغان بولسه و�اكه واجباتلرننك برندن بر كامچ�لك قالغان بولسه مثال رد سالمدن جواب عطسه دن

تهارة دن غسل دن ت�مم دن است�راء استنجاء و استنقاءدن آنط و قسمدنو سائر الوغ و كچك كناهلرننك هر برندنكه كرك قصدا و كرك سهوا وخطا بو مرحوم متوفاءدن اوتكان بولسه (عوام الناسنك اعتقادى بو�له دور)بارچه سى اوچون �وم ق�امتده خدا قاضى پ�غمبرمز صلى اهللا عل�ه و سلم

شفاعتكه اوتوروب صوراق ق�لغان وقتده مذكور آ�تولغان افعال و اقواللر اوچون اوزننك جواب برمك بولوب مناو اوتورغان جاقسى لرننك آلدنده

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مو�نونكه آلدنكمه شوننك اوچون منا مالنى سنكا برد�م قبول ق�لدنكمه د�بدوره كه اوتوران لرننك هر بر�نه على جده على جده بو�له ا�دردى آلتمش�تمشداكى كشى كه دوره ا�تدرر بولسه تمام بر كون كرك اولوردى قضاق

اهال�سى بونكا ز�اده اخالص ق�لوب بعضى قارتلرى شو�له د�رلرد�كهاوى جارقتق آى اوصى صار مولداننك زماننده اولساك آرمانسز بوالر

ا�دكاو د�وب گو�ا كناهدن پاك ق�لب �وناتور حساب ا�دردى بچاره لر كمالاخالصندن بو�له بر خطا اعتقاده ك�دردى بوننكچون صارى مال ع�ب لى

اولماز بو�له ا�تمدكده

/71a/

حرف الغ�ن

غ�اث الد�ن بن �وسف

سابق رضاء الد�ن حضرتنك بعض لر قولنچه اخى البى اولوب مذكورحضرتنك آتاسنى ب�ان س�اقنده �ازلمق مناسب كورلدى واال غبى خف�ف

الحلق بر آدم ا�دى چوچكده دنكانى بلواسنده با�جكت ا�لى اچنده �وروبممبت ا�لى مناصه كتدكده اورجار قلعه سى اطرافنده قالمشلر ا�دى ممبتا�لى مناصدن قا�توب كلدكده ١٨٦٦نچى �ل لر مزبور ا�لكه بولص بولدى

اوزى ننك حن�ف لكندن صا�الو مدتنه �تما�وب معزول اولدى خف�ف لكىا�له برابر غ�رتى ده وار ا�دى ١٩٠٨نچى �لده كه هجر�ه كه ١٣٢٥نچى

ده اصحاب كهف ز�ارة ن�تى ا�له طرفانه ك�دب قا�توشنده رومجه ده وفاتاولدى ا�نولرى اوغول و نب�ره لرى چوچك اطرافنده �وررلر

آتاسى رضاء الد�ن حضرت ا�له مناسبتى رضاء الد�ن حضرت [ننك]نوغاى اولوب قا�سى آولدن ا�سه برنده توغان اوز توشوندن بخارا�هتحص�ل ق�لغان بعده سمى كا امام بولدى آتاسى ننك اسمى ول�د اولوب

صونكره �وسف د�ه چاال قزاق دفترنه �ازلمشدر اول لرى آرقاتده توروبآنده كراى دن خاتون آل�ب بو خاتوندن غ�اث الد�ن محمدجان ط�ب اسمنده

اوچ اوغول و بر نچه قزلرى بولمشدر غ�اث الد�ن ١٣٢٥نچى �ل رومجه

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ده وفات بولدى محمدجان هال على بى ننك آتاس�در آندن مقدم وفاتبولدى ط�ب حاضرده ح�اتدر آتاسى ول�د وفاتنده ٣ �اشنده ا�كان اوشبو

١٣٢٩نچى (هجر�ه) ١٩١١ م�الد�ه ٦١ �اشنده اولوب آتاسننك وفاتى بوجانبدن ٥٧ �ل بولمشدر �عنى ١٢٧٣نچى ١٨٥٤نچى م�الد�ه ده وفات

ا�تمش اولور قبرى ا�م�ل بو�نده حك�م با�لر قشالونده دور غ�اث الد�ن ٧٩�اشنده وفات اولمشدر بونكا بنا آتاسى ٢٠ �اشلرنده كلكان بوله بو طرفه

كلد�كنه ١٠٠ �ل لر اولمشدر غ�اث الد�ن سو�لمشدى ١٨٠٥نچى �لده س�مىكه كلد�م د�ب آتاسى ننك ا�تكاننى

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باب الفاء

ف�ضوهللا حضرت ابن محمد�ار حضرت

س�مى ١نچى نومر مسجدنك امامى ا�دى آتاس�نك و اخر عمرنده صاحبمحراب اولوب اوزاق مدت امامتلك ا�تدكدنصنكره اوغلى محمد عل�م

مخذوم نى اوزى ح�اتنده امام ق�لمش ا�دى بو ذات ٤ �ل مقدارى توروببعده معزول اولدى حاصل محمد�ار حضرت نك امامتل�ك وقتندن محمد

عل�م مخدوم نك عزلنه چه �تمش �لدن آرتوغراق ١نچى نومر مسجدده بواوچ ذوات امامتل�ك نوبتنى اوتكارمشلردور ف�ضوهللا حضرت �اشى �وزدن

آشوب ١٣١٥نچى سنه لرده وفات ا�تدى بخاراده تحص�ل ا�مش علوم عال�هدن علم فرا�ضده فائق لقى وار ا�دى باشقه علم كه او قدر ث�قه دكل ا�دى

د�رلر

قاماى اوالدندن س�مى كه ابتدا كلكان ف�زكى آغاى دور اصل اسمى ف�ضواهللا دور بونونك اوچ اوغلى برى رازق ٢نچى صادق ٣نچى �وسف دور

اوشبو �وسف ننك قولنده تركمان باباى اوالدى ننك نسب نامه - شجره - سىبار د�ب ت�مر على با�بتچه و هم عل�م جان آغه بن ب�از�د آغا سو�لمش لر

ا�دى ف�زكى آغا سبالى توره چابوند�سى سببندن سودغه ب�النوب اخ�ردهشهر �اقغه ك�تب وفات اولمش باله لرى دخى شول طرفلرده �ورد�كى

مسموغمزدور

the dictionary142

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فضل اهللا نعمت اهللا اوغلى

اصلى اوفا او�ازندن اولوب بخاراده تحص�ل دن قا�توب س�مى ده ٧نچىمسجدده امام بولد�غى ــــ سنه ده وفات ا�تمشدر ١٨٦٣نچى �لده امامتل�كدنمقدم رضاء الد�ن حضرت مدرسه سنده بر آز مدت خلفه ل�ك ا�له معلم ل�ك

ق�لد�غى ده مرو�در

ف�ده احمد بن ا�براه�م آخوند سابق

بر مدت بخاراده تحص�ل دن صونكره استنبولده اوقوب بعده قا�توب كلوباو�لنوب ١٣٢٠نچى سنه لر ا�چنده آتاسى ننك اورننه مال عبداهللا ا�له شر�ك

امامتل�ك ا�تمشدر آتاسى كبى حل�م و خل�ق ذات اولوب استنبولده كوبجا�لرنى بو �كت ا�له �وروب تماشا ا�تمش ا�دكه عثمانلى زباننى كند�لرى

كبى تكلم ا�در فص�ح دور

/74a/

باب القاف

قهرمان مال

كوك تراك د�واننده اول امام اولن ذات د�و مسموعمزدور ترجمهء حالنهواقف اوله مد�م ١٣٠٠ هجر�ه دن مقدم وفاتدر

قونانباى حاجى بن اوسكانباى

اصلى توبوقلى ا�لندن مشهور ذاتدر بر بى ل�ك توغروسنده آتاسى ا�لهمخالف توشوب ا�كاولرى سوز�نى ا�ل �خشى لر�نه صناتمشلر ا�كن

قونانبا�نك سوز�نى ترج�ح ا�تمشلر قونانبا�ده بونكا غرورلنوب باال آتادانآشوب توما�در د�مشلر ا�كان بو آشوب توغانلق ا�ماسمه د�دكده آتاسى

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ا�تمش آشوب توغانلغنك معلوم بولور قونانبا�داى باله تودورسانك د�مشقونانباى اوز عصرنده كرك دمى و كرك باش جهتندن و كرك سوز

جهتندن ه�چ كام كوسى اولم�وب عدالت ل�ك ا�له معروف ذات ا�دى مرضموتنده اع�انلرى صورامشلر دن�اده آرماننك وارمى د�ب قونانباى د�مشكه

اوز توشومدن بر اولكو آ�توب بونى قونانباى سو�لب كتمش د�كان برمقال آ�تالمدم هر نه كه او�الصام سو�لسم بورنغى لرننك سوز�نه مقالنه

باروب توقتا�ور بار آرمانم بودور د�مش اوزون بو�لى جسته لى قرهچوبار احول نما مه�ب آدم ا�دى حج دن قا�تدقدن صونكره بش آلتى �ل

توروب ١٣٠٠نچى �ل لر حدودنده وفات ا�تمشدر �اشلرى واهللا اعلم سكسنلرده باردور اهل سواد محب علما د�ندار آدم ا�دى

/74b/

ق�سق بن

مرون ا�لى ننك كنجه تابندن كوكتراك د�واننده اول آغا سلطان بولمش ذاتدرپادشاهغه وارمش اوزاق مدت آغا سلطان بولمش �نكى زاكونده پنس�ون

آلمش دور خدمتى مقابله سنده م�دال چكمان آلمشدر

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باب الكاف

كمال الد�ن ابن محمد رح�م

اصلى تاو �اغندن اولوب ابتدا ده قشقارده ا�سماع�ل حضرت مدرسه سندهاوقوب بعده بخاراده تحص�ل دن صونكره ١٨٦٥نچى �ل لرده س�مى پاالد

بلده س�نه كله رق عبدالجبار حضرت مدرسه سنده تورمش�دى ١٨٨٢نچى�لده اشتراكوف محمدجانباى بر مسجد بنا ا�دب اوشبو ٩نچى نومر

مسجدده اول امام بو ذاتدر علوم شتى ده متفنن اولوب خصوصا علممنطق و هم علم ه�ئت ده نظ�رى نادر و هر فننك سوألنه جوابه قادردور

ا�ساغوجى درسنده مترجم كم�نه �ه مع الشركأ استاذمزدور اوشبو ١٣٢٥

the dictionary144

نچى هجر�ه ده س�مى پاالدننك ث�قه عالمى و سن جهتندن دخى ب�وكىاولدقدن بارچه اماملر آنى حرمت ا�دوب كالمده آندن تجاوز ا�ده مزلر

آننك سوز�نى رد ا�دب علما و عوام غ�رى طر�قه ك�ده مزلر تبرك ذاتدراضح�ه خصوصنده �ازمش رساله سى توار�خ خمسه ده مرسومدر

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كر�م قارى كاشغرى

چوچكده كاشغر�لره ابتدا قاضى اولن ذات ا�دى بر آز مدت ا�شانلق دخىا�دب ١٣٠٧نچى سنه لرده دوربونجونده وفات ا�دب جسدى چوچكده دفن

ا�دلدى �اشى اوتوزلرغه �تمش �ا �تمامش ا�دى و هم حاجى ا�دى

كرم حافظ

اصلى قزلجارى اولوب س�مى پاالد بلده س�نه ده بر نچه دفعهكلوب ختم ق�لد�قنى سو�ل�ورلر مال مالك افندى و غ�رى لرننك نقلنه كوره

بخاراده بونكا برابر قارى اولمادغنى بخارادن كلنلر سو�ل�ور ا�دى د�را�دى واقعا اوازى قالون خوش قرأة خوش مقام اولد�غى ا�له برابر سرعت

تلفظ ده و آچ�ق و روشن اوقمقده طالقت لسانى جمله قارى لردن ممتازا�دى د�ر ا�دى او ا�امده قارى لر آز بلكه �وق د�مك اولدغندن قزان

طور�سكى قزلجار س�مى اورتالرنده نوبت ا�له �وروب ختم ا�دردى بررمضانده بر شهرده اولوب باشقه لر او �لنى ختمدن بوش قالوردى د�مك

كه مذكور شهرلرده بوندن غ�رى اولم�وب بر �ل برنده و ا�كنچى �لا�كنچسنده اولوردى كوردكمز قارى ا�چنده سل�مان قارى مشهور اولب

بخاراده ام�ر مسجدنده ختم ا�دب بلبل بخارا نامنى آالن سل�مان قارى دندخى آنى فائق سو�ل�ردى مطلقا لقمه آلمازدى و لقمه �ه احت�اجى دخى

�وغ�دى د�ر ا�دى ١٢٧٠نچى سنه لر ا�چنده قزلجارده وفات اولمشدر

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كمال الد�ن ابن جالل الد�ن ا�شان

شهرمزده س�د كمال د�ه معروفدر تاشكندى االصل اولوب نسبنى امام قفالشاشى حضرت لر�نه منسوب و ا�صال ا�در تحص�لى تاشكندده اولوب هر

فن كه استطاعتى وار خصوصا علم نحو و علم فقه ده اقرارنه فا�ق وتقوى جهتندن دخى توص�فه ال�ق ذاتدر ١٣٢٠نچى سنه لر ن�صفنده چوچك

كه كلوب �وغارغى كته مسجدكه امام بولدى

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حرف الم�م

محمد صادق حضرت ابن ا�سماع�ل

آولندن باشقرد مشچارلرندن دور ١٨٤٠نچى اصلى چ�لبه او�ازندن ـــــــم�الد�ه ده آ�كوز د�واننه كلوب امام بولد�غى توار�خ خمسهء شرقى ده

ب�ان اولمغله تكرارى حاجت كورلمدى ٢٥ �ل امام و خط�ب و مدرساولوب ١٨٦٥نچى �لده وفات ا�دب آ�كوزده مدفوندر عالم و فاضل متقى

پره�زكار ذات ا�دى خدا رحمت ا�ل�ه

محمد جان دامال محمد قل اوغلى

قزان مملكتندن قارمش آولى ننك دور آتاسى محمدقل اوركنج ده ا�شانن�ازقل خلفه مر�دلرندن اولوب بخاراده او�لنوب دمال محمد جان بخارادهتوغمش اولد�غنى سو�لمش ا�دى مذكور دمال محمد جان بخاراده تحص�ل

و ختم كتب ق�لغان و هم حفظ كالم اهللا ا�دن قارى مرتب ا�دى تاشكندنىروس�ه آلدقده اهل بخارا خصوصا علما و طلبا صنفى ام�رى اغرا ق�لبروس�ه ا�له جهاد فرض بولدى تاشكنددن چقارمق الزم كلدى ام�ره هجوم

ق�النلرننك جمله سندن اولدغ�چون ا�ش لر شكسته دوندكده اهالى نى اغواق�لنلر ام�ردن س�سكانوب هر برى بر طرفه كتب بو ذات دخى او جمله

the dictionary146

دن اولمغله بخارادن چقب حج شر�فه كتمش /78b/ آندن قا�توبكلوب اوچ آى مقدارى رنبور المت طرفلرنده �وروب بعده چوچك [كه]خانهء فق�رىده مهمان بولمش ا�دى بو اثناده آ�كوزننك حاجى عربشه ننكروس د�وانى مسجدنده اولن امامى ك�تب فق�ر بوندن خط �از�ب آنلردهقبول ق�لمش ا�دى بر نچه �ل لردن صونكره اهال�سى ا�له ص�وشم�وب

١٣١٢نچى �ل لرده چوچك كه كلوب استقامت ا�دب حاجى رمضانافندى �وقارو محله ده بر مدرسه بنا ق�لب آنكا مدرس تع��ن ق�لمش ا�سه

ده اول اورندن بهره مند اولم�وب بر نچه �ل لر بوش توردى اخ�ردهآ�اقدن قالوب بر �لدن آرتوغراق صالب فراش اولدقدنصنكره ١٣٢٨نچى

سنه ده وفات اولدى علمى چاقلق ا�سه ده دعواسى بلند اولوب چ�تدنا�تكان كلكان مدعى ماللره ابتدا درسندن صوراب بعده استاذندن [درس]

استاذندن صوراب تحص�ل بخاراغه باروب �تدكدن صونكره بزنك استاذمزشاكردننك شاكردى ا�كانسز د�ه مسئله مسائلدن سوز آچلسه آداب كركآداب كرك د�وب غل�ظ سوزلر ا�له اسكات ا�دردى عوام الناسده بونى

ماللقدن عد ا�دب دمال محمد جان قارى آلدنده ه�چ ك�م سو�ل�الم�ور د�هسبب شهرتى بوندن ا�دى غل�ظ سوزلرندن برى بو كون بر آدم بر مسئله

آچوب بر مال جوابه متصدى اولدقده دمال محمد جان كوزونى �وموب�وق �وق د�وب باشنى چا�قادقده مالده تقص�ر من فالن كتابده كوردم

د�ر بلماى سز بلماى سز د�دكده مال �نه سوز�نه دوام ق�لب آخ�رى كتابنىكورستاى من �الغان ا�تاممه د�دكده بوخ �بسز بوخ �بسز د�وب مال �نه

تقص�ر آخرى قسم آلورسزمه ن�ه عنادل�ك ا�درسز د�دكده دمال محمد جانكوز�نى قاتدى �وموب سزننك آنانكزنى ا�شاك فالن ق�لسون م�ه س�ن برلنحقارت ق�لمش ه�جان مال نه د�اچكى بلم�وب جبرا اولمش قالمش طب�عتىبو�له آدم ا�دى آننك آوچون انكا ه�چ كم قارشى كلمزدى ٢٠ �لغه قر�بچوچكده توروب بر مسئله نى دل�ل ا�له ب�ان ا�تد�كى معلوم دكل دور االاوزى �اشلى اعتقادى محكم داخل سلوك اولن و بالخاصه حضرت امامربانى اوالدنى كچك باله لر�نه چه ب�ان بخاراء شر�ف كه غا�ت اخالص

ق�لن ذات ا�دى خدا رحمت ا�لسون �اشى همه دن كته موى سغ�د اولدقدنعلما عوام آنكا خرمت ا�دب ه�چ ننسه د�مزلردى

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محمد شاه بن حاجى خالد

بو مترجمنك اخى البو�نى ا�دى ١٥ �اشلرنده س�مى پاالدده تحص�ل ا�دببعده ا�كى اوچ سنه لپسى ده مال حس�ن مدرسه سنده بعده بخاراء شر�ف كهوار�ب �تى �ل توروب قا�تدقد�ن صونكره چوچك ده اوز محله مزده حاجى

رمضان افندى بر مدرسهء عالى بنا ا�دب آنده آنده تدر�س ل�ك ا�تمشا�دى صونكره اصول جد�د و قد�مى مشرك اوقودوب آلدند�ن �خشى غنه

مال قارى لر چقه باشالغان وقتده عمرى مساعده ق�لم�وب ٣٨ �اشنده ــــنچى سنه ده وفات ا�تدى خدا جنتى ا�ل�ه ا�دى غا�ت زكى و فهم لى ا�دىهر فندن خبردار خصوصا علم ه�ئت و هنده سه ده نظ�رى آز اولوب بو

جا�لرمزده او علم نك دركارى اولمدغندن بونكا ب�كار اورونمش ا�كانمشآنكا صرف ا�تكان عمرمى وقت خوشلقده اوتكارسام �وراكم بو درة دن

امان اولوردم د�وب اجتهادى سببدن سل نماء اولد�غنه افسوس ا�دردى بروقت مسجدمزنى بر مهندس روس كلوب اولچاب روس زعمنچه بزم قبلهمز خط استواننك غروبنده اولور د�وب محمد شاه آنكا ب�ت اهللا ننك محلنى

و بو اوتوردغمز شهرننك محلنى درجه اعتبار�له ب�ان ا�دب بعده قبلهننك حق�قنى بلدر�ب موازنه ا�له تحق�ق ق�لب كوستردكده روس آنكا باقوب

بو علمى نرده اوقودنك د�ب بخاراده د�دكده بخاراده بو علمى بلور آدمبولمسه كرك سن استنبولده �ا مصرده اوقوغانسن د�دى محمد شاه د�د�كه

بخاراده هر بر آدملر وار كه بو علم لره روس دكل بتون �اوروپا�ه استاذاولور فقط بونكا مخصوص مدرسه اولمدقدن آنده كم وار كم �وقى معلوم

اولم�ور بو ا�سه حكومتننك مساهله سندندر مع ذلك طالب اولنلره هر �ردنبو علمى اوقوتوچى تابلور د�دكده ح�ران اولوب ه�چ نسنه د�م�ه بلمدى

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محمد �ار حضرت بن ا�شمحمد

قزان مملكتى ننك مزارباشى اولى ننك موال�دندن اولوب ١٨٠٤نچى �لدهس�مى پاالد بلده س�نه كلوب اوشبو كونكى تاش مسجد اورننده ابتداكى

the dictionary148

مسجدده احمد ا�شان برلن شر�ك بولوب بر آز امامتل�ك ا�دوب بعدهاول مسجدنى كوچروب ٢نچى جا�غه صالدقده آنكا مستقل امام بولمشدر

١نچى نومر مسجدده بو ذات ام�ر سع�د زماننده بخاراده تحص�ل ا�دب همسلوك ا�لمش ذاتدر سابق فضو اهللا مالننك آتاسى دور شر�عت اشنده محكم

توغرى سوزلى آدم ا�دى د�ه نقل ا�درلر با�لرغه رعا�ه سى كم اولدقدنقوملرندن بر آز تشو�ش تارتد�غنى ده سو�ل�ورلر عمرنك صدقى صد�قنى

آزالتدى كبى اولمش

محمد جان مال

قپالده اول امامتل�ك ا�دن ذاتدر ترجمهء حالى معلومم اولمادى حاال اوغلىامامدر

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محمد نور ا�شان ابن خضر

چوچك ده ا�كى مسجد بنا و بر ار�ق صو �وقارى طرفدن اجرا ا�تمشدراصلى بغدادى اولوب قلبنده عرب غ�رتى مركوز بر ذاتدر چوچك كه

كلد�كى ١٣١٠نچى هجر�ه لرده ا�دى حاال غولجه ده دور

محمد سع�د

اصلى الشامى ١٣٢٧نچى �ل لرده چوچك كه ا�كى دفعه كلمش�دى عالم وفاضل ب�وك ذاتدر

محسن مال بن المحمد

سابق صفا قارى ننك ا�نوسى ا�دى قارى صفاننك وفاتندن صونكره آننكاورننه امام بولمشدر بو مسجدننك بناسى ١٨٣٧نچى �لده دور

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محمد آخوند كاشغرى

بونكا اعلم آخوند د�رلردى چوچك كه ا�كى اوچ دفعه كل�ب كتمش ا�دىهر فنده حظى اولوب جزئ�اتقه ده كوزل فهمى وار ا�دى مجلسلرده اكثر

مثنوى شر�ف اوقوردى آلتى شهر تار�خندن آز مونچه ب�اناتنى توار�خخمسه مزده درج ا�تمشدك بو ذاتننك دور ١٣٢٠نچى سنه لر حدودنده وفات

اولوب كچار شهرنده مدفون اولدغى مسنوعمزدور علم�له برابر تقوالغىدخى وار ا�دى بزم بر مال بر ض�افتده �لقى ا�تى �ماك درست دكل د�را�مش سز د�ه تعر�ض ا�تدكده سزنك هم علمدن خبرنكز وارمى د�وب بز

هم مالمز د�دكده علم برلن معلومنك فرقى نه دور اول آنى ب�ان ا�دنكصونكره بنم له سو�لشونك د�وب مال�ى اسكات ا�تمش�دى ب�انى بو�له دور

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محمد ام�ن منصوروف

صارى مال د�ه ملقب ا�دى اصلى ن�ژغورود م�شارلرندن اولوب مچكرهده مال عبداهللا حضرتدن تحص�ل و مشهور آداى حضرتدن قرأة اوتكاركان

روس زباننه ماهر غ�ور طب�عتلى آدم ا�دى شر�كى مال عبدالكر�منكعزلى ا�له آننك اورننه منصوب بولوب ١٨٣٠نچى �لدن ٩٠نچى �لغه چه

�عنى ٦٠ �ل مقدارى امام بولوب بو مدتنك اكثر�نده قومى ا�له نزاعدهاوتكازمشدر مع ماف�ه امامتل�كده و مدرسه سنده تحص�لده فتور كتورم�وب

قومنه سوزى نفوذلى اولوب كچمش�دى �اشى ده توقسان لره �تب ١٨٩٠نچى�ا ٩١نچى سنه ده وفات ا�تدى خدا رحمت ا�ل�ه قزلرى كوب اوغولدن

�الغوز بر اوغلى وار ا�دى آنى آ�نده انتظارل�ق ا�له ك�چ كوردكدنروضهء شر�فه نذر ق�لمش ا�كان �اش كو�ى آنده �باروب مفقود اولدى

ذاتنده آچ�ق قول سخى طب�عت آدم ا�دى محله سى ب�ك كتهحصولى غا�ت كوب ا�سه ده آقچه جمع ق�لماغه هوسى اولمامش �از كونى

بر دفعه قموز ا�له قش كونى صوغوم سور�نه بر دفعه اع�ان قوملر�نىچاقر�ب ض�افت برمك عادتى بار ا�مش لكن محله سى س�كز �وز او�دن

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ز�اده اولمقله بارچه سنى تكل�ف متصور اولما�وب محله باشلر�نى با�لر�نىچاقرمق عادتى اولمقله بر دفعه اع�ان محله و تجار و اشرف لر�نى

جمع ق�لب ض�افت و�رد�كى اثناده قضاقننك بر قارت آدمى كرمش سالمو�رمش ده ا�شوك توبنه چوكه توشوب اوتورمش فالنى �وقارى چق خوش

كلدنك د�د�كده آشقه كلمد�م ضرور بر مسئله ده اوزارا مباحثه بولد�دهآنى صورامقغه كلدم د�مش نه دور او د�دكده بر مجلسده ا�دك جنتدن

سوز آچلوب براولر قوى ا�چكى جنت كه اول كرر براولر د�د�كه قاشقرتولكى جنت كه بورون كرر بونلرنك قا�سى معقولدور د�دكده اى جوالرقوى ا�چكى /82b/ تورغانده قاشقر تولكى قا�دن بورون كرسون آنلر

ظالم لردور بورون كرمك بوالى تورسون قاشقر تولكى جنت ننك ا�سوندهبلمس ا�شوكونده كورمس د�دكده جوابكزغه قل ل�ق تقص�ر قاشقر تولكى

ك�كانلر تورونكزده اوتوروب قوى ترسى طون ا�چكى ترى چالبار ك�كانلرنچوك ض�افتنكزدن محروم بولد�لر د�مش آه فالنى �قدنك منى د�ب توركه

اوتوروب اوستنه بر �خشى چپان �اپمش دور�وز�نه سو�ل�انلره غا�ت غل�ظ سوزلى آچى تللى اولدقدن آدملر

آننك حضورنده هچ نسنه د�الم�وب غا�بانه غ�بت ق�لدقلر�نى ا�شتدرسه لرك�رى سوز كوتوم آراسنه بوروبوتوم آراسنه د�ه التفات سز قالدرر ا�مش

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محمد �ار سلطانوف

زمانمزننك مفتى س�دركه ١٣٢٩نچى ه ١٩١١نچى م�الد�ه ماى ٢٠نچى�ومنده ٢٥ �ل ل�ق �وب�لى سى �عنى طو�ى بولب اوتدى

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مال مالك ابن محمد رح�م شموى

ابتدا مال حسام الد�ن حضرتدن اوقوب صونكره عبدالجبار حضرتنك پشقدم لرندن و هم مدرسه سنده معلم لرندن اولمش ا�دى و هم حضرت برلنبركه حج شر�فه وار�ب قا�تدقدنصنكره بر آز مدت ٨نچى نومر مسجدده

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�عنى حضرت ننك اورننده ن�ابته امامتل�ك دخى ا�تمش ا�دى خل�ق و حل�مكولكوچى و كولدرىچى خوش بزم آدم ا�دى قصه و حكا�ه لره راغب

سو�ل�چى و ا�ش�د�چى و علم تار�خ و جغراف�ه �ه آشنا ذات ا�دى عمرندهفقط حج سفرندن غ�رى بر شهره چقمامش و س�مى پاالددن غ�رى بر

شهر كورمامش ا�كن جم�ع ممالكنك احوال و عالمنك افعالندن خبر و�رنذات ا�دى كلسنى قولدن اوتكارمش كوزدن كچرمش كبى سو�لردى

١٢٩٠نچى سنه ده ختاى سر عسكرى آ�كوز د�واننه واردقده آنكا سو�لشمكاوچون پتربوردن كلن غنرال اوستر�وف نك س�مى ماللرى ا�له مكالمه

ا�تد�كنى بو ذات بزه ب�ان ا�تمش اولدقدن حرف الم�م ده �ازارم وعده سنىسو�لمش ا�دم هذا خبره

اوستر�وف غنرال س�مى كه كلوب توشدكده حذمتنه وارن پال�تسه مستردنصورامش شهرنكزده مسلمانلرنك ب�وك علماسى كمدر آنى بنكا كتورنكزد�مش پال�تسه مسترده علمالرنك علم ده درجه سنى نردن بلسون منصب

جهتندن ب�وكلرى ا�براه�م آخوندنى آل�ب وارمش او ذات آخوندل�قمنصبندن غ�ر�ه مالك دكل ا�دى آخوند خضرت لر�ده غنرالنك حضورنه

وارد�غى ا�له غنرال كلوب ا�كى قول ا�له مسافحه ا�تمش عثمانل�چهسو�ل�وب افندم ذات عالى نكز مسافحه ا�تد�نكز بسم اهللا د�دنكزمى د�دكده

آخوند حضرتلرى كورشكانده بسم اهللا آ�تولماز د�مش /84a/ غنرال كلامر ذى باله بسم اهللا فهو ابتر كورشدك امر ذى باله ا�سه بسم اهللا ندنترك اولمش امر ذى باله دكلسه كورشمك �نه مشروعدر د�دكده آخوندحضرتلرى سكوت ا�تمش غنرالده بو كشى نك قابل�تنى آنكلب شهرنكزده

ب�وك عالم لرنكز كملردر د�دكده دمال عبدالجبار دمال رضاء الد�نحضرتلر�نى اسم لمش غنرالده او ذات لرى بونده تكل�ف ق�لمق ترك ادباولور ممكن ا�سه تعر�ف ا�تمش كندمز وار�ب ز�ارت ا�تسك بولورمى

د�دكده آخوند حضرتلرى آندن قتولد�غنى جاننه نسبت ب�له رك خوب اولورآنلره خبر و�ردكدن صونكره اوز�م كلوب آل�ب واررم د�ه چقب عبدالجبار

حضرته كلوب اعالم ا�تمشده رضاء الد�ن حضرتنى آنكا كتورمش بعدهبو زمانده آوروپا آدملرى استنبول مصر طرفلرنده اوتوروشوب [د�رلر]تحص�ل ا�دب اكثر تفس�ر توار�خ منطق حكمت فن لر�نه مهارت حاصل

او فنلر كورولمش اولمدقدن ا�درلر بزلرده ا�سه اوزاق ا�امدن بو �اق[ده]

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قض�ه و كل�ه لركه چه خاطردن چقب كتمش اكر او بابدن سوز آچلسهاكرچه بر نوع جوابلر و�ر�لور لكن قانع اولور اولمز معلوم دكل نه ا�سهدمال كمال الد�ننى ده مجلسده حضر ا�دال�م او بزدن خاطرلى راق ثانى علمهئت و علم تارىخ و سائر علوم آل�ه ده جوابه قادر اولور د�ه او ذات�نده

چاقرمشلر آخوند حضرتلر�ده غنرالنى باروب آلوب كلمش اسانلشوباوترشوب احوال صوراشدقده غنرال استنبولده و مصرده توقز سنه تفس�ر

و حد�ث و سائر فنون لر تحص�ل ا�تدكنى و بو طرفه آ�كوز بلده سنهكلن ختاى جانكجوى ا�له سو�لشه چكنى انها ا�تمش بو اثناده حضرتنك

اوغلى صالح الد�ن مخذم ا�چكار�دن چاى كوتار�ب چقمش ا�كان افندم بومخدوم م�در ذاتنكز مشاهتى وار د�دكده نعم د�وب نه اوقور �اشى نچه دهدور د�دكده ٩ده دور قرأن اوقور كتاب /84b/ صرف اعالنى اوقور

وقتى دور اما صبى لره كالم قد�مى اوقوتمق ال�ق كورنم�ور ز�را ال�مسهاال المطهرون امر عظ�مه رعا�ه ا�تم�ور كالم اهللا ننك حرمتنه �تم�ور بوننك

قصورى ابوان و استاذلره اولمزمى د�ه سوز باشلنوب ا�كى حضرتجوابه متصدى اولمش ا�كان هر جوابنه رد و ا�راد كتوره رك مكالمه

خ�لى اوزا�دى مال كمال هنوز آغز آچما�ور بر وقت حكمة دائر بر موردكلدكده مال كمالده سوزه كر�شوب ا�كاولرى خ�لى �ارشدقدنصنكره غنرال

ده علم كالم و حكمتننك اولهء عقل�ه سنى توكانمز هر �رده اهل علما�له مالقات اولوب ذات عالى كبى عز�زلردن استفاده ا�تدك بنده لرى ننكطبعى اولدقدن كورشمك اوچون كلوب م�انه مزده بوقدرچه محبانه سوزلر

كچدى آرتوقچه كالم و بى ادبل�ك اوتدى ا�سه عفو ب�وره لر د�ه سوزآ�اقلندى ده پاپروس تارتمغه مساعده اولورمى د�وب بعده بخاراء شر�ف

ده تحص�ل ننك ترت�بنى صوراب مصر و استنبول ترت�ب لر�نى كندى ب�انا�له و شهرنك احوال و اهالى ننك اطورندن و سائر موادلرندن خ�لى

صوراشوب سو�لشوب اوچ ساعت مقدارى اوتوروب قا�تدى غ�رى د�ناوله توره اسالم علمنه بوقدر غوص ق�لب تفس�ر و حد�ثه بونچه مهارتى

ا�له �نه قبول اسالم ا�تمدكنه تعجب ا�لدك هدا�ت فضالت خداننك امرندها�د�كى اذعان ا�دلدى د�دى

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بو غنرال آ�كوزه كلوب ختاى نك جانكجونكى ا�له ا�ال توغروسنىسو�لشوب قا�تد�غى توار�خ خمسه مزده �ازلمش اولمغله تكرارى حاجت

كورلمدى است�ن آنكا نظر ا�ل�ه

صاحب الترجمه مال مالك افندى

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مال مالك افندى نك سمى پاالد اسمنده ب�اناتى مسجد س�اقى ا�له صدركالمكا سو�لمش ا�دى شول س�رمزده شر�ك لرمزدن مال ذاكر افندى ولدمال حسن د�د�كه اولده روس�ه لولر د�ن ازلب مسلمان اولمغه آز قالمش

ا�كان الخ

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مدحت افندى استنبولى

بو ذات احبابمز اولدقدن نام عز�زى توار�خ خمسه مزده �ازلمش ا�دىآندن ا�شتدكمز بر حكا�ه بونده �ازمق مناسب كورلدى لعل عبرتدن عارى

اولمز استنبولده او ذاته هر بر واردغمزده هر �ولقدغمزده عبرتلى بركالم و �اقشلى بر حكا�ه ا�شتدكمزدن جمله سنى �ازمق ممكن الم�وب فقط

اوز حالندن سو�لنان بر سوز�نى �ازمق ا�له اكتفا ا�لدم

هذا كالمه ابتدا تحص�لندن چقدغمز وقتنده بردن عنفوان شبابنك ورودىو بردن علم حكمتنك طبعا سرا�ت و سرورى و آننك اوستنه بر نشانعالى و بر قلچننك و�رلمش غرورى بنى او درجه ده مغرور ا�تمشكه

جهانده بنم بلدكمى كمسه بلمز و بنم ا�له مقابله ا�دب كمسه برابر كلمزفرضنده هىچ كم ا�له علمدن سوز آچم�وب اوز زعم چه بنم ا�رادمهكمسه جواب و�ره بلمز د�وب خصوصا علما صنفنه ا�شانن صنفندن

غا�ت نفرتده اولوب آنلر نه بلور فقط جنت ا�له بشارة جهنم ا�له تخو�فدنغ�رى نسنه بلمز د�ه كونكلمده كچن اشتباه لرمه صورام�ه تنزل ا�تممو بر دخى كونكلمه كلن اشتباهلرمى صورسام بو آدم اعتقادسز ا�مش

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د�مكندن دخى اند�شه ا�دب اشتباهلرمه اوز عقلم ادراك ا�تم�وب اشتباهمهر نه قدر اوزم فكر ا�درسم كونكلمدن كتم�وب بر نچه سنه لر بو�له بى

قرار �وردم علمالرى التفات ا�تم�وب ا�شان د�انلرنك اسمنى �اد ا�تم�وبعلما ا�شان شو�له تورسون پ�غمبرلرده بر انساندر آنلرنك نه قدر فض�لتىوار كه جمله دن فائق اوله عوام الناس ا�شانلره مر�د اولد�غى كبى آنلرهده اخالص باغالمشلرده آنكه ا�ارمشلر /86a/ اكر انب�الر حق طرفندن

كلمش اولسه لردى بر پ�غمبرنك شر�فنى ٢نچى سى نسخ ا�تمزدى بوندنمعلوم اولوركه هر بر ذات پ�غمبر د�ه اوز رائنچه بر حكم چقارمشآدملر آنكا ا�ارمشلر حقا حق تعالى انسانه عقل و فهم و�ردكدنصنكره

پ�غمبره حاجت نه دور د�وب حاصل بو�له انكار ا�له نچه �ل لر �وردم بونى بر آدمدن صورامغه تنزلده ا�تمدم چونكه ه�چ كم بونكا جواب شافىو�رر د�ه ظن ا�تمدم و هم بو�له اسالم اعتقادنه مخالف سوزلردن بحث

آچارسم بو شر�ف بى د�ن ا�مش اعتقادسز ا�ش مالمتندن قورقارم

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مال محمد شر�ف

آ�كوز بلده سنده حاجى عربشاه ننك آتاسى دور -- نچى �ل لرده اوفا بلدهسنده قاضى لق رتبه سنى جائز اولوب بعده اوغلى عربشاه ننك النده

١٢٨٥نچى سنه لرده آ�كوزده مدفون اولدى محمد صادق حضرت ا�لها�كسى بر احاطه اچنده دور اوغلى عربشاه نك تعر�فنده عربشاه ننك

استاذندن نقال سو�لد�كه بو عربشاه ننك آتاسى اسمى محمد شر�ف قا�ناوچ آتاسى اسمى محمد شر�ف استاذى اسمى دخى محمد شر�ف [بو]

شر�ف اورتاسنده انشاء اهللا �خشى اولور د�مش�دى الحمد اهللا [محمد]د�د�كى كبى توف�قلى اولدى د�ه اوغلندن رضالغنه رضا نما سو�لدى اخ�ر

وقتلرده قل تماق د�د�كى درد ا�له مرض اولدى بر كون آتامز آنكاد�د�كى حسته لك نكزى دقتوره كورستنكز بلكه فائده ا�دردى د�دكده روس

دوقتورنه كوسترمكه قورقارم آنلر دشمانلر ضرر كتورر دىدى ده سند�وزندن بر حكا�ه سو�لدى بر وقت بر مارجه �ورك آغر�سى ا�له مبتالاولب دوقتوره وارمش دوقتور كرور مارجه ننك حالى ضع�ف اولمكدن

باشقه ا�شى قالمامش مارجه ننك خلقى بو�نچه آنكا ا�تور شالقامنى پشربهر كون آشه سنكا دوا شولدور د�مشده چقارمش بو وقتغه چه شالقامنك

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نى نرسه كه دوالغى نى بلمامش ا�كن اتفاقى آننك مسقل لى سوزى مارجهننك دردنه دوا اولوب صحت لنمشدر بر آنچه آ�دن صونكره دوقتورغه

تشكر ا�تماكچى بولب بارر دوقتوره من فالن وقتده كلمش آدم ا�دم منكاشالقام �مك ا�له امر اتمش ا�دنكز د�دكنكزچه �دم صحت لندم سزه اهللا

راضى بولسون آ�تماغه كلدم د�دكده بو شالقام ا�چده نه كبى درتكهدوالغنى بلمك اوچون مارجه ننك تامرنى توتوب كورمشده دردنكدن بر

آز قالمش بونى ا�چرسن تمام صحت بولورسن د�ه بر دارو و�رمشكه كمقاتل ا�مش مارجه او�نه بار�ب ا�چرده اوالر آنكسزده اولدكدن دوقتورغه

خبر و�ررلر دوقتور باروب ا�چنى �اروب كورركه اولده مارجه ننكآوروى �وراكده ا�مش ده بر قاچ �رى چرمش شالقام اول چركان �رنى

�نكى دن اوسدر�ب صحت لنمش ا�مش بوندن شالقامنك �ورك آغرى غ�نهدوالغنى تجربه ق�لمش بو نى بلمك اوچون بر انساننى اولدرمش منى ده

او�له ا�درمى د�ه قورقارم د�ه جواب و�ردى

/87a/

محمد منصور ا�شان

هجر�ه ١٢٤٠نچى سنه لرده بو آصلى خوقند بلده سندن اولوب [آتاسى]طرفه �عنى ا�رت�ش باشنده ك�راى ا�ل�نه كلمش لر بعده منصور آتاسنى

ازلب كلمش بر ا�كى �ل توردقدنصنكره بوندن بخاراء شر�فه وار�ب برآز تحص�ل و خلفه جنابلر�نه دست ا�نابت ا�دب ١٢٥٠نچى سنه لرده �نه

كراى ا�ل�نه كلوب استقامت ق�لمش د�ندار و متقى اولدقدن جمله ك�راىا�لى بو ذاته اخالص ق�لب قول تابشروب مر�د اولمشلر اسمى منسى اوله

رق ك�راى ا�شان د�ه شهر ت�اب اولمش او�لنوب جا�لنوب باله چقالىاولوب على حده بر آول و اطراف�نه فق�ر فقرا جمع اولوب ك�را�دن برقب�له ا�ل كبى كندنه قشالو جا�الو ق�لب و اهللا اعلم ١٢٩٧نچى سنه لرده

م�الد ١٨٨١نچى �لده چوچك كه كلوب بوندن تاشكند آرقلى حج شر�فهكتدى ك�راى ا�لى ز�اده اعزاز اكرام ا�له جوناتد�لر �اشلرى ٧٥لر ا�دىبعده ١٣٠٢نچى سنه لرده �نه بر دفعه حج شر�فه ك�دب استنبولده سلطانحضرتلرند�ن التفاته مظهر اولمش مكهء مكرمه ده بر تك�ه آل�ب فقراسنه

خ�لى خ�رات دخى ق�لمش بعده ١٣١٥نچى سنه بزلر برله همحج ا�دى بو

the dictionary156

تابشروب تشكندى [كه] دفعه مذكور تك�ه نى تجد�د و تعم�ر ق�لب آنده [بر]استنبولده سلطان حضرتلرندن نشان عالى احسان ب�ورلمش و [كتمش]

كوب كالم شر�ف و كتابلر انعام ا�دلدى �نه بر موى مبارك وعده ق�لنبلكن بو سفر اوزلرند�ن قالمش ا�دى صونكره اوغل لرى بار�ب آل�ب

كلد�لر موى مبارك كلدكد�ن صونكره اوزم بر شهرلى �رده تورسام مسجدمدرسه ق�لسام موى مباركنى آنده قو�سام د�ب بو ن�ت ا�له ا�لدن رخصت

صوراسه ده اجازت و�رمدكده موى مباركنى آل�ب ا�لدن اجازت سز /87b/ كلوب ختاى الوغلرند�ن عمارت كه و مسجد مدرسه كه �ر آل�ب

تع��ن ا�تدكنى ده ك�راى لر ا�شدوب و بتون ك�راى اتفاقله آمبوغه عر�ضهلر بروب آتامزنى اوزمزكه قا�تارونكز و اال جمله ا�لمز آننك بارد�غى

�ره بارورمز بزلره ده اورون برونكز د�ه التجا و رجا ا�تدكدن حضرتنىنص�حت لب ا�لكه قا�تارد�لر آلتاى ده اوز قشالونده مسجد و مدرسه ق�لب

موى مباركنى آنده قو�د�لر ١٣٢٠نچى سنه ده اوزلرى رحلت ا�دباورننه اوغلى خل�ل اهللا مخذوم نى قالدرد�لر خدا رحمت ا�لسون زمانه ننكقطبى كبى تبرك ذات ا�دى كوزى �اشلى حاضر كولكان حاضر �غالغانسوزلرى تمام تصوف مجذوب ا�دى ٧٠ �ل دن ز�اده قضاق ا�چنده هادىاولب ك�راى ا�ل�نه مسلمانل�ق نى اوركاتوب اوستاذ اولب و اوشبو كونكى

ب�لكولى ب�وك آدملرننك كلسنه اسم قو�غان جمله سنى اوز اوالدى كبىنص�حت لب ترب�ه ق�لغان تبرك الوغ ذات ا�دى بنا بر�ن ك�راى ا�لى كلسى

بونكا آتا د�رلر ا�دى اطراف ك�راى ا�شان ا�شان حضرت د�وب كراىا�لى كال آتا د�ه سو�ل�ورلر ا�دى �اشلرى �وزكه بركم ده وفات ا�تدى

دن�وى دولتنكده شرفنى تابمش ا�د�كه كندى ح�اتنده ا�ر و قز اوالد نب�رهچبره لرى �وزدن ز�اده اولمشدر مال دولتى دخى كمالده ا�دى

/88a/

turkic text 157

محمد جان بن فخرالد�ن بن خل�د

آصلى قزان نواح�سنده تاشكچو قر�ه سندن اولوب صونكره س�مى [خل�د]پاالد بلده سنه كلوب استقامت ا�تمش اوغلى فخرالد�ن و آننك اوغلى محمدجان سم�ده توغمشلر مزبور خل�د م�ل�ونشك خل�د د�مك ا�له ملقب اولمش

اوغلى فخرالد�ن قزاقچى سوداكرلردن اولوب اوغلى محمد جان سوداكر(خل�ل باى س�مى ل�ك طرفندن) بو تار�خدن اوتوز �ل لر مقدم چوچك كه

كلوب تورمش ا�دى خل�ل با�دن صونكره اوغلى سودا ا�ل [�بارلكان]حاجى عبدالقادر ا�له بر نوع شر�ك و هم دامادى دور آز سوزلى آل�س

فكرلى توبلى ن�كزلى اولدقدن بونكا ق�ون صارى د�ه لقب قو�مشلر صورتو ه�ئتى ده بو لقب كه مناسب توشوب حاال چوچك شهرمزننك اعتبارلى

اعتمادلى با�لرندن مصلحت كذار موى سف�د ب�وكلرنك برى دور

/89b/

حرف النون

نج�ب قارى

باخته بلده سى ننك ٥نچى امامى دور نام عز�زى توار�خ خمسه ده �از�لوباوتدكدن تكرار ا�دلمدى

نعمت جان

اوفى او�ازل�ك اهل باشقورد بولسه كرك س�مى ده تنو باى مسجدى ننكا�كنچى امامى ا�دى

/90a/

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حرف الواو

ولى اهللا انوارف

بو ذات آصلى تبتار طائفه سندن اولوب اول شول طرفلرده بعده س�مىپاالد بلده سنه كلوب دمال احمد ولى حضرتدن تحص�ل ا�دب آنده او�لندكدن

صونكره جا�سان قلعه س�نه كلمش ا�دى جا�سان امامى مال عالم ابو بكرعلى اوغلى وفات ا�تدكده بو ذاتى امام ا�دب بر نچه �ل لردن صونكره

امامتل�ك نى ترك ا�دب سودا ا�له شغل لنمش ا�دى حاال دخى جا�سان بلدهسى ننك مصلحت چى بر كشى سىدر احوال زمانه �ه موافق طبع ا�تدرمش

تألفاتلرى وار غا�ت سوزچان و سوزه جرائتل�ك روسى زباننه و خطنهدخى ماهر بر ذات فاخردور

/90b/

ولدان حضرت

اوستكامن ننك اولكى اوكازلى مالسى بودور بوندن بورون بال تع��نهر ك�م بولوب تورمش مسجد صالندقده اول امام بودور ١٢٨٢نچى

ه ١٨٦٨نچى م�الد�ه ده مال على مفتى امام بولدى بعده �وسف مال امامبولدى بو ذات ١٣١٥نچى سنه لرده وفاتدر ولدان حضرت برلن مال على

مفتى اراسنده بر امام اولمش اسمنى بلمد�م

/91a/

ولى اهللا

بو ذات ارنبور قارغالى سنده بر امامننك اوغلى اولوب تحص�ل اوچونلقبنى آلمش دوز >> بخارا�ه وارمش آنده وار�ب مال اسمى اورننه <<

دوز ولى د�ه شهرت�اب اولمش بخاراده بونكا دوز ولى د�رلر ا�مش ز�راكمنك حجره سنه وارسه آندن نسنه اوغورلب چقمق عادتى اولدقدن بو

لقب ا�له مشهور اولمش ١٣٠١نچى سنه هجر�ه ده چوچك شهر�نه كلوب

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بش آلتى كون مهمان اولدقدن صونكره وطن اقامتى اولن اول�ا آته طرفنهكتمك بولوب باخته قلعه س�نه واردقده آنده بر �ل مقدارى توقتاب قالدىباخته ده قالدغنه سبب بو ولى ابتدا چوچك كه كلدكده (س�مى و جا�سانطرفدن كلوب) بزم مهمان خانه مزه توشدى ابتدا چوچك كه كلوشى باختهده توقف ق�لشى بو روشده بولدى او�ده اوتورمش�د�م باله كردى ا�شوكدهبر كشى توروبدر بخارادن كلورم د�ور د�دى بخاراده تحص�ل كه ك�دن

باله لردن خط خبر آلوب كلمش آدمدر د�ه �وكر�ب چقد�م كورشد�م نردنكلورسز د�دكمده بخاراء شر�فدن چقب س�مى كه بارد�م آندن جا�سان

آرقلى كلدم د�دى خوش كلورسز د�دمده مدرسه كه آل�ب وار�ب توشوردمشاكردلركه ا�تدم آطنى دوغار�ب اش�الر�ن كركوزوب صموار قا�نادوببرونكلر د�دم كتدم بر آزدن صونكره بخاراداغى باله لرنى صوراشا�م

د�ب قا�توب بارسام مسافر اولكى هئ�تده دكل باشنه بر كته سله اورامش�اشل �وللى آق بناراس چبان ك�مش آستندن قالون كورپه ا�كى طرفنده

ا�كى �استوق قولده بر اوزون تسب�ح شاشد�مده �نكى دن سالم برد�مكوزننك آستى برلن باقتى ده قو�دى منده اوستالنك بر طرفنه توبانراك كنه

�وكونوب اوتوردم بر آزدن ك�ن تسب�ح دن بوشاب دعا ق�لد�ده و عل�كمالسالم د�ب آقرون غنه ا�رن�ب كنه ا�تد�ده �استوقغه ت�اندى توشامكه

قراد�ده بو مكتب مى مدرسه مى د�دى تقص�ر مكتب دور د�دم نچار ا�كان/91b/ د�دى �نكى آچلغان شهر حاضرده عمارات توزالكان ا�مس د�دم

آقرون آقرون بولور د�دم �ارى ا�ندى �ر�نه كوره مال سى �ورتنه كورهشاكردى د�ب قو�دى بو�له ب�وك آدم كورندكدن باله لرنى صورارغه ده

باتالم�وب او�كه قا�تدم ده مهمان خانه نى �خشى لب سپورتوب قالون كورفهلر صالب �استوقلر قو�وب چاى حاضرلتوب او�كه كتوردم مدرسه كه

قو�مغه ال�ق كورمدم

كلدى خدا مبارك ق�لسون خانه لرنكزنى بو او�ونكز پرهوا �خشى ا�كاند�دى تقص�ر د�دم چاى قو�دم آلد�نه قو�دم تقص�ر بخارادن چقدغنكزه كوب

بولدىمه آنده بزننك باله لر بار ا�دى خبر بلدنكزمه د�دم قا�سى مدرسهده ا�دى د�دى مرزا الوغ ب�كده بولسه كرك د�دم درسلرى نه ا�كان د�دى

حاال عقا�د بولسه كرك د�دم بخاراده آندى پش قدم لر ب�ك كوب قا�سىبر�نى بلوب بتوراسن كلوب درس اوقوغانلر بولمسه بلوب بولمى كلوب

درس اوقوغانلرننك ده كوبسنى تانوما�من بلكه شوالرننك ا�چنده كلسه كلوب

the dictionary160

كتوب �وركاندر د�دى جنابنكز بخاراغه بارغالى كوب بولد�مه نچه سنهتحص�ل ق�لدنكز د�دم اوتوز دورت سنه بخاراده توردم د�دى س�مى طرفلره

تشر�فنكزه باعث نه دور خ�ش اقربالرنكز وارمى د�دم س�مى ده كمالىمال احمد ولى مال شر�ك لرمز ا�دى آنلرننك تكل�فى ا�له كلوب ا�سانلشوب

تورمشلرى كوزل دور وقت نكزنى خوش قا�تدم د�دى شر�ك لرنكز[ننك]ق�لب قا�تارغاندر د�دم چ�بار توره لر بخاراده بزكه شر�ك د�كان اسمىكنه بار ا�دى ه�چ نرسه آنكالما�تورغانلر ا�دى مونده بر�سى حضرت

بر�سى آخوند حضرت بولمشلر د�دى بو�له سوزلرندن ب�ك الوغ آدم د�هاوتوردمده استفاده �ى غن�مت بلوب روح الب�اندن بر جاىنى آچوب تقص�ر

شو �رننك مطالعه سى بنى عاجز ق�لمش ا�دى تبركا تقر�ر ق�لسانكز د�هال�نه و�رد�م آلد�ده كوز�نى /92a/ قاتدى �ومدى كته آچدى ا�كى اوچ

دفعه بو�له ا�تد�ده كوز خوره بولغان د�دى كوزلوك كرك مى د�دم �وق�وق د�ده بر آز قراب اوتوروب وقت جاى ا�كان د�دى كتابنى �ابدى ده

ا�شان قارى بز اصل رنبور قارغال�سندن بر امام ننك اوغلى مز آتادنا�كى شق�ق ا�دك آغامز بزنى تحص�ل اوچون بخاراغه �باردى صونكرهدن آقچه �بار�ب توررمن د�ب بر ت�ن �بارمدى كوبراك عمرم تركماندهاوتدى كوب درس اوقو�المدق وبال�م آبظى غه بولسون د�دى بعده كونكلم

قرارلند�ده جرأتلنوب ا�رته دن برلى قورقتوب ا�سنى كتاركانچى اولدنحالنكنى ب�ان ق�لسانك بولمس م�دى د�ب مطا�به �ه كرشدك شوالى ا�تسممنى بو او�ونكا كركوزرم�دنك قو�ماق آشاتورم�دنك د�ب خ�لى كولوشدك

برادر بو سرم نى سنكا غنه سو�لدم م�ن مونده كوب تورمام كشى كهسرمنى سو�الى كورمه د�دى كچكه بر �رده آش بار ا�دى آنكا �ورنكز

د�دم آندن كشى �بار�ب چاقرتونكز د�دى كشى �بارد�م كلدى توروباورون بردك اوتوردى المسافر كاالعمى د�دى باشقه سوز سو�لمدى آدملرصورد�لر بو عز�ز نردن كلمش نر�ه بارر د�د�لر بخاراء شر�فدن كلمشسم�ده شر�ك شركالرى ا�له كورشوب كلور �نه قا�توب شهره بارر د�ه

جواب و�ردم بخاراده اوتوز دورت �ل اوقومش د�دم توبان طرفده آقرونآقرون سو�لشورلر مال آدم ننك ق�افتى ص�ئتى اوز اوزندن بللى اولور

كوردنكزمى صورتن صولتن د�ه بربر�له تعر�ف توص�ف ق�لورلر ا�دىاوده كوز آستى برلن كنه قراب ه�چ كمنى التفات اتم�ان كبى اوتورر

ا�دى الوغ آدم ا�كن د�ه مجلسده كورشم�انلر كلوب كورشد�لر حاصل ا�كىكون مهمان بولد�ده اول�ا آته �ه كتمك بولب بوندن جونادى اهل�ه سى انده

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ا�مش

ا�مدى باخته ده /92b/ ا�مدى �وراچك بولد�ده �ولده باخشى مه شاخشىد�لرمه بر شهر بار ا�كان آنده كمه توشارمن د�دى صارى مال اسملى

امامى بار بر ا�كى كون مهمان ق�لور آنكا توشونكز د�ب ا�سانلشوبكلور ا�كان قالدق باخته غه بارمش پش�ن نماز�نه صارى مال مسجد[ه]

كوچه ده �ولقب بزده مهمان خانه �وق حضرت ا�شانغه توشونكز د�هاو�نى كورستوب �بارمش ا�شان ننك قاپقه س�نه بار�ب توقتاد�غى ا�له

ا�شانده نمازغه چقمش ا�كان مال�ه تابشروب مهمان خانه غه توشوروبكتمش او كونى بر ض�افت بار ا�كان همه لر بار�ب اوتوردقدن صونكره

حضرت ا�شان اوى صاحبنه د�مشكه بزكه بر مهمان كلوب قالدى بخارادنكلورمش د�دى آت �بار�ب آلدرنكز د�ب آلدرمشلر او اثناده مال لر

اراسنده بر مسئله اورتا�ه توشوب شاوشو كلشوب اوتورمشلر ا�كن بزنىس�سكاندركان ق�افتده مال ولى ده كلوب كرور همه لر توروب اورون برور

بعده �نه ب�اغى مسئله قوزغالوب سوز قرارلنمدقده حنف�ه حاجى تقص�رلر�نكى مهمانغه ده فهم لتوب ا�تسانكز بلكه بر جواب شافى و�رر بوده

ب�كار ذات كورنم�ور د�دكده حاجى غه قاتى كوز برلن قراب جوان اونبرلن مسئله نى ب�ك ارزان بله سنك ك�له اول چا�كه قاندر آشقه تو�غوز

آندن صونك آسمان ننك اوستوندن صورا�سنمه �رننك آستندن صورا�سنمهجواب برورمز د�دكده همه لر سكوت ا�دب مسئله ده سوزده توكامش ولى

مال هر طرفدن تقص�ر تقص�رننك اورتاسنده قالمش بعده مجلس تارقابمحله باشلق لرند�ن بش آلتى كشى قالوب مصلحت ق�لمشلر خدا بزلرننك

آسماندن صورادغمزنى �ردن بردى شهرمزكه بو�له بر عز�ز علما كلدىنه ا�سه ده بونى امام ا�دال�م جمله مز /93a/ بوننك د�دك�له ك�ده ل�م د�ه

برسى چاى ناننى و�رمك و برسى ا�ت ما�نى و�رمك و برلر�ده باشقهمؤنتنى كوتارمك شرط ق�لوب حضرت ا�شاننك او�نه وارمشلر مصلحت

صالمشلر او ذاتده سوزلرنكز معقول بر امام كرك ا�دى صارى مال هروقت منى بوشاتونكلر د�ور ا�دى لكن ابتدا بو آدم كمدر اصلى فصلنى

بلمك كرك بعده علمى فهمى ادراكى نه درجه ده آنى آنكالمق كركبونلرنى تمام صوراب امتحان و تجربه ا�تدكدن صونكره بر �رده مشغول

لغى وارمى �وقمى امامتل�ك نى طالب مى ا�مزمى آندن صونكره بزلرهامام الزم ا�دى د�مك كرك ا�چلرندن برسى تقص�ر كوب او�الغان قل

the dictionary162

قچالمز شهور ق�لور امتحان و تجربه ا�ده مز د�ه �وروب آ�رلوب قالورمزحاضر حضورنه وار�ب سو�لشوب آنكا كوره حركت ق�لمق كرك د�ر

حضرت ا�شانده معقول بو ك�چه اوتورشوب احوال اطور�نى صوراشوبهم مصلحتلرنكزنى افاده ا�دا�م د�ر آدملر بتأك�د تابشروب البته توقتاته سز

د�ه چقب ك�درلر بر آز استراحتدن صونكره چاى حاضرلتوب مهماننكقاشنه چقار بخاراء شر�فدن نه وقت چقدغنى نره ده استقامت ق�لد�غنى بعده

بخاراده كمدن درس آلد�غنى و قا�سى مدرسه ده تورد�غنى و شر�كلرىكملر ا�دكنى صوراشوب كوردكده تقص�ر بز بخارادن چقدغمزغه

ده ب�ك كوب �ل لر بولدى درس لرمزنى شر�ك لرمزنى مدرسه لرننكاسمن�ده اونودوب بتوردك براتورغان چا�ونكنى صاتمى غنه برسانك ب�رصوراغانلرنى بلمسانك ب�رم�م د�سانك اوزنك ب�ل د�ه سوزنى قسقارتور

ا�شانده ح�ران اوله رق /93b/ د�وانه مى �اخود ب�وك ذات اولدقدنمنم سوزلر�مى ترك ادب بلوب خفالند�مى د�ه سكوت ا�تمشده چقب كتمش

ا�رته سى آدملر كلوب جواب آلدنكزمى مهماندن د�دكده من جواب شافىآله مد�م غل�ظ راك آدم كورنور اوزلرنكز بار�ب سو�لشوب كورونكز

د�دكده مهماننك قاشنه وارمشلر ا�سان آمانلق صوراب مقصدلر�نىسو�لمشلر د�مشلركه بو �رمز اولده آدمدن خالى خصوصا مسلماندن

عارى بر دشت نى ب�ان ا�كان اهللا تعالى بو اورنغه اسالملرنى استقامتا�تدر�ب مسجد مدرسه بناس�نى ال�ق كورمشدر كوردكنكز كبى كوزل

مسجدمز بولمش مدرسه مز بولسه �نه توزالوب قالور جنابنكز كبى برامام و مدرس شهرمزكه الزم ا�دى معقول كورسه نكز اهالى مز امامتل�ك

كه التماس ق�له دور د�ه مسجددن بوشادقدنصنكره دعا ق�لب مسجدلرنكز�خشى ا�كان لكن امام بولغان آدم آننك استنه سنى آشاب اوقات اوتكارلمز

اول برا تورغان وظ�فه لرنكنى تع��ن ق�لنكز آنكا كوره عمل ق�لورمز د�بقسقه غنه جواب و�رمش توقتامش بعده د�مشلركه ا�مدى جماعت اتفاق

ا�له وظ�فه نكزنى قرارلشدررمز مدرسه كه باروب �اتونكز د�ب چقبكتد�كى ا�له آطنى �كتوروب مدرسه كه باروب توشمش بو�له بر �ارتى

تكل�ف ا�له مدرسه �ه كلوب اورناشدغندن بعض لر شبه �ه توشوب اورونتابلماى �وركان آدم م�كان د�وب بعض لر كتسامده تورسامده مدرسه �خشىبولور د�ب كلكاندر بعض لر ا�شان پر سوز ا�كاندرده خاطرى قالوب آندن

چققاندر بعض لر هاى اوشى مالننك اوز�ده سوز�ده توپاص كورنه دوربرده ا�لونمكان كشى بلسم د�وب حاصل بش آلتى كوندن معلوم بولوب

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قالور د�ه بعض لرى نان چاى بعض لرى ا�ت ماى �بار�ب توررلرنمازغه ك�ن راكى باروب مسجددن صونكراق چقب باشم ده آو تقالى ا�چمده آورتقالى د�ب آقرونغنه سو�لب بر ا�كى هفته نى اوتكارر بعده مالغهبار�ب بر كتاب اوقوتا�ق سو�لشوب اوتورا�ق د�ه بش آلتى كشى كلوبا�چلرندن برى بر مسئله صورادقده مونداى كچكنه مسئله لرنى مالنكزدن

صورانكز آنى اوقدر سمورتوب صوغومقه صو�اسزمه د�ه جواب و�رمشحاصل ا�كى اوچ دفعه بار�ب جونلى بر جواب /94a/ آاللمدقده مونى

بر دفعه امامتل�ك اوتكار�ب قرأتنى كورال�م د�ب امام ا�له مصلحتق�لشورده بر ا�كى دفعه امامتل�ك كه تكل�ف ق�لورلر اوتماز بعده مسجدكه دهچقماز بولور آدملر اخالصى قا�توب بونكا كشى قو�مشلر كه بز بو آدم نى

الوغ مال د�ب توقتاتمش ا�دك ا�مدى بزلردن رخصت مدرسه نى بوشاتسوند�رلر مالده منى توقتاتد�لر بو كونكاچه من اول�ا آته غه بارر ا�د�م ا�مدى

�ول خرجم نى آشاب بتوردم منكا �ول خرجى برسونلر د�ب دعوا�هتورمش خ�ر بر مسافردور �اتسون د�وب قو�مشلر حاصل او �ل �ازلب

قشالدمى مسجدده اره صره ا�كى اوچ آ�ت قرآن اوقومقدن باشقه بر شىاشالممش مع ماف�ه آدملر مسافردور د�ه حرمت ق�لب تورمشلر فقط آق

مال مؤذن بونكا خالف بولوب بر وقت قاتى سوز ا�له كونكلنى آغرتوبتورر ا�سه ده باشقه اهالى مسافردور د�ه حرمت ق�لب تورمشلر بر

كون مسجدده قرآن اوقومق بولب اعوذ بسم اهللا دن صونكره الرحمن علمالقرآن دمشده توقتامش لقمه برولر آالمامش سبحان ربك اوقوب دعادن

صونكره آق مال آنكا خطاب ق�لب نادان الرحمن سن�نك ن�نكنى آلغان اناعط�نا قل هو اهللا اوقوسانك بولمس مى ا�دى د�ب سوكوب چقب كتمشا�رته سى كون ا�رته نمازنده امام كلماى آق مال محرابكه اوتمش ا�كان

ضم سوره ده سبح اسم ربكنى اوقوماقچى اولدقده سبح د�ه توقتامش لقمهبرلسه آالمامش ركوعه كتمش نماز اوقوب چقدقده جوان مال ا�شوك آلدنده

تورمشده آدملر دمال ن�كه توراسن د�ه سبحنى كوتامن د�م�ش دور بعدهاوزاق اوتوروب چقدقده سبح سننك ن�نكنى آلغان ان اعطن�ا قول هو اهللا

اوقوسانك بولما�مه د�ب اروشوب ا�كاولر�نى آدملر آجراتوب آلمش شوندنبو ا�كاوى ننك آراسنه عداوت توشوب دائم بر بر�نه مذمت ا�در اولد�لر

/94b/ بر كون بر قضاق كلوب جوان مالدن تقص�ر بر مسئله

اوركانكالى كلدم د�ر ن�مه مسئله د�دكده اولماىتوغان آدم �وق قبره

the dictionary164

قو�ولدقده ا�كى فرشته كلوب سوأل ق�لور ا�مش آنلرننك سوألى نه بزمجوابمز نه دور د�دكده فرشته لر اول تنكرنك كم كم قلى سن د�ب صورار

آنكا خدا قلى من د�رسن كم امتى سن د�ب صورار آنكا آق مالننك امتىمن د�سانك آنى بلمز فرشته بولمز آننك آطن ا�شتكاچ صونكغى سوزلر�نى

صوراب بلمز �وروب ك�تار د�مش قضاقده ح�ران اولوب چقب كتمشكم�نه ماه شر�فده ختم كه بارد�م بر كون عصردن صونكره مدرسه كهچقدم مال �الغوز اوتورا ا�كان احوالندن سوراشدقده خدا منى بو�له بر

قومننك آراسنه توقتاتدى كه جهنم ده �انمقدن ق�ونراقدر د�دى سبب د�دكمدهاو دن�اده خداننك �خشى بنده لرى كوب ا�كان آننك قدرنى بلمدكدن بو بال�ه

كرفتار اولدم د�دى سبحان اهللا نه كبى ا�ش د�دكمده من لپسى بلده سندهبر �لدن ز�اده توردم مسجد بولمه سنده استقامت ق�لدم بش نماز شو�له

تورسون بعض وقت جمعه نماز�نه ده چقالماى قاله من دمال حس�ن اسملىامامى بار نه اوچون نمازغه چقما�سن د�ب بر مرتبه ا�تكان ا�مس موندهكلدم نماز د�كان بالكه قالدم بعض وقت بار�ب بولمى بعض وقت كتاب

مطالعه ق�لب �اخود باشقه شغل برلن اوتوروب اذان ا�تكاچ طهارت آل�ب�تكانچه اوقوب قو�الرده چقماسنك نمازغه ن�ك چقما�سن د�لر چقسنك ن�كاك�چ چقاسن د�ب سوكالر قورققانمدن طهارة سزده بارغاالغان وقتم بولسه

وبالى آق مالغه بولسون د�ب ب�ك قا�غر�ب شكا�ت ا�تدى الحاصل بر�از بر قش توروب ك�ته چك بولدقده حنف�ه حاجى آز�ق پشورتوب چاى

پاى لر�نى ط�ار ق�لب �نه بر ك�وم �خشى ماوط آل�ب /95a/ بار�بآلد�نه قو�مشده تقص�ر بو اوزمكه تكدررمن د�كان ك�م ل�ك ا�دى دعا

ق�لب ك�ارسز ا�مدى شهرمز كچكنه اوزنكز كوردنكز كته با�لرمزده �وقچ�تده قضاقلردن ماللرغه آنچه مونچه توشوم بوله تورغان ا�دى ب�ل اودهبولمدى د�دكده نچوك توشوم بولوردى د�ب حاجى ده قضاق با�لرى اولسهفد�ه قرآن و سائر صدقه لر كبى خ�لى منفعت بولوردى د�مش مالده بر

اوزون آه تارتوب بنم بختم شوالى حتى بر �رده وبا بولوب قر�لوب �اتهد�كان خبرنى ا�شتسام آنده بر نرسه توشار الى با�لرننك فد�ه سى صدقه

لرى بولور د�ه چاپوب بارام م�ن بارغاچده اولوم توقتى منه م�ن كتكاچكوررسن الى باى قضاقدنده اوالر صارت نوغا�نك ده اوالر د�مش ا�مدى

دمال هر نه ا�سه سالمت بولونكز �خشى مزنى آشوروب �مانمزنى �اشر�برانجى م�وب خ�ر دعا ق�لب �وراسز د�دكده كمكه خ�ر دعا ق�لورم نى

اوز�م بلورمن مونده ا�كى كنه مسلمان بار ا�كان برسى ا�ر برسى خاتوند�مش آنلر كملر د�دكده اوز�م بالمن د�ب نچه مراتبه الحاح ق�لسه ده

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كم ا�كاننى ا�تمامش بعده حاجى ا�تبدر، خاتونى كم ا�كان ا�ركاكى بولسهمعلوم بو فق�ردور د�دكده ا��و مونداغى خدا اورغاننك باشلغى س�ن توكلمه

د�مش

حاصل باخته دن جونامش قپالدن اوتكاچ تال قورغانده سوداكر قزلجارل�قلرننك بر�نه باروب توشمش چوچك طرفدن بخته دن ك�له من د�كاچ

مونداغى همشه�رلر�نى صوراشوب هر بر�نى بلدكى قدر تعر�ف ا�تمشدهحن�فه حاج�ه كلدكده او سزننك قزلجارده نچوك كشى نكز د�دكده قتارده

غى �خشى كشى مز د�رلر هاى هاى قزلجارننك �خشى سى شول بولسه�مانلرنكز قاندى ا�كان اهللا اهللا د�ر ا�مش بو�له بر عج�ب آدم ا�دى

١٣١٥نچى سنه لرده اول�ا آته ده وفات بولمش د�ه ا�شتدك خدا رحمةا�لسون

/96b/

حرف ال�اء

�ونس مال نمانكندى

�وقارى مسجدده ٣نچى امام ا�دى بر �لدن صونكره شهره كتدى

�حى آخوند

بو دان قضاقلرندن آخوندل�ق رتبه س�نه ا�رشمش ا�دى ١٨٦٨نچى �لدهقضاق ا�لى مفتى نظاراتندن چقدقده آخوندل�غى الغا ا�دلدى اوغلى عبدالعل�م

نبره سى محمد عل�م بن موسى بزلرننك شر�كمز ا�دى مزبور عبدالعل�مدرسده شر�كل�ك اسمى اولوب درسدن چقدقدنصنكره �ابروبسكى ك�وم

باشنه فس ك�وب توروك فورمه سى ا�له �وروب ك�چه كوندز علم هئتا�له شغل لنوب ا�دى ا�لنه قا�تقده دخى اوشبو ق�افتده �ورور ا�كان بر

كون بر آدم ٢٥ صم قرض حسنه د�ه عبدالعل�مه كلمش اوده آقچه سى�وقلغنى سو�له سه ده كوب الحاح ا�له اكر اوزنكزده بولمسه آخوند آكه

دن صوراب آل�ب برنكز آز كونده سزه تابشراى د�دكده عبدالعل�م مذكور

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آدمنى ا�ارتوب آتاس�نه بارمشده آتا اوشبو آدم كه ٢٥ صم حاجت ا�كانآز كونكه بروب تورسانكز منده آقچم �وق ا�دى د�دكده آخوند حضرتلرى

اوغلنه قراب سننك منا ق�افتنكنى كوروب بو آقچه �اصاى تورغان هنرلىاوروص د�ب صوراغاندر سننك بوقغه �اراماى تورغان �مان روص

ا�كانونكنى قا�دن بلسون د�ه ه�داب چقارمش بدنكه ضور جس�م طو�لالقامت /97a/ سوزكه چچن عقللى دانه آدم ا�دى آز �ل اوكازلغندها�لكه ضربى كوب اوتوب بو جهتدن ا�لى ا�له كوب غوغالر چقارمش

ا�دى عرض ا�له كاغذ ا�له معزول اولم�وب اوكازل�ق الغا ا�د�لور وقتغهچه ا�لى ا�له نزاعلشوب قالمش ا�دى بر وقت مدرسه كه كلدكده بر

ض�افتده دماللر ا�له شول كاغذلشقان وقتده بلمدم اومسكى ده د�ر�د�مى�اخود پتربورده د�د�مى بر آتباكاتقه بار�ب دعوامى ب�ان ق�لدقمده فالنكتب خانه ده فالن اسملى استات�ه كتابى وار آنى وار�ب كتور بر هفتهفرصت ا�له ٣٠٠ صم زالوك آلور د�دكده ٣٠٠ بروب مزبور كتابنى

كتورد�م بوندن �وزنچه �ل لر مقدم �ازلمش كتاب ا�مش قضاق خلقى تابعاولدقده آنكا بو�له بو�له نظام قو�ولور د�مش بو نظامه مبنى سننك دعوانكبو�له اولور د�ه �ازدى بوندن معلوم اولور كه بزم قضاق اهالىسى كوب

ا�امدن بو �اق التفاته آلنوب پادشاهلرننك مصلحتنه كرمش ا�مش د�هفخرلندكده عبدالجبار حضرت د�د�كه صحراده �ورن ص�د اوسان اشجار

و نباتات كم اول بار�ب ال�نه آله آننك ملكى اولورده ك�ف ما�شاء تصرفا�در بو قاعده شرع شر�فده منك �ل لر مقدم �ازلمش حكومت ده سزلرى

صحراده اولن ص�د و اشجار كبى فرض ق�لمش ده المزه كردكده او�لها�درز بو�له ا�درز د�ه �ازمش اوله د�وب مطا�به ق�لمشلر ا�دى �حى

آخوند قا�و سنه لرده وفاتى معلوم دكلسه ده ١٣٠٠ هجر�ه لر مقدم اولمقمظنوندر ١٣١٦نچى سنه حج سفرندن قا�تدغمزده مزبور محمد عل�م

شر�كمز كركاودن س�مى كه چه بزه �ولداش بولوب كلدى اشكولده باله لرىبار اىكان آنكا كلوردى ( �ابروبسكى البسه لر قالمش تازه قضاق بولمش

اوستنده قالون كوبا آ�اقده صابالمه ا�توك باشنده قارغه او�اسى كبى بورك)اولده بو�له �ورنلرى تع��ب ا�دردك نه اولد�ده بو صورته كردنك د�دكده

اولكى �ورشلرمز حماقتل�ك ا�كان د�دى

/97b/ �حى آخوندننك سلسله سى عبدالعل�م نك تحر�ر و ب�انى

اوزره بو�له دور آرغون اوغلى بسنتن اوغلى با�مبت با�مبتدن ٤ اوغل بار

turkic text 167

بوقه كوب�ر قو�انباى جاماناى كوب�ر اوالدى خوقند طرفده د�ب ا�شته مزاوچ اوغل اوالدى بو طرفده دور بزلر بوقه نسلندنمز د�دى بوقه اوغلىاوته باى اوغلى دولت على اوغلى تاواصار اوغلى رمضان اوغلى مال

�حى آقروجاناى آخوند بولغان ا�سكى زاكونده آننك اوغلى عبدالعل�م اوغلىنوح اسداهللا عبدالحى لردور ا�ندى ب�ان عبدالعل�م �حى آخوند بزلرننك

تحص�ل وقتمزده س�مى پالد لر�نه كلوب مدرسه ده كورمش ا�دك غا�تموزون مجسم سقالى كاوداس�نه مناسب اوازى فخ�م آدم ا�دى

/98a/

�وسف آخوند كاشغرى

١٣٢٧نچى سنه چوچك كه كلوب ٢٨نچى سنه ده سل مرضى ا�له وفاتا�تدى مبتال ا�دى دمال �وسف آخوند د�ه مشهوردور كاشغرده تحص�ل

ا�دب بعده حرم�ن ده بر نچه سنه لر تورمش دور هر �رده �لقى ا�تى نى�مكدن منع ا�تمك عادتى اولوب چوچك ده دخى �درمسكه بر آز غ�رة

ا�تمش ا�سه ده سوزى نفوذ ق�لمدى بو ذات ك�لنه قدر قراصوداغى ا�م�نشانك�ه مسجدنده بش نماز اوقولوردى بو ذات جمعه اوقومقغه اجازة

و�روب آتاخان نامنده بر امام تع��ن ق�لدى شمدى چوچكده �دى مسجداولوب آلتى سنده جمعه اوقولر بولدى خدا قبول ا�ل�ه

امام اولنلر و مالل�ق ا�له شهرة چقارانلر و تبع�ته بعض مطا�به لىذواتلر بونده �از�لوب اوتدى من بعده س�مى مساجدلرنك بناسى و آنلرنكبان�سى اولن ذواتلر و آنده مؤذن اولنلر و طف�ال بعض اهل خ�راتنك نام

عز�زلرى اوشبو مساجد فصلنده �از�لسه كرك انشاء اهللا


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index of geographic names 173

Arabs, 29b, 48b, 81a.BashkÊrs, 24b, 30a, 33a, 41a, 48a, 89a,

107b.BashkÊr-MÊshars, 78a.B§shqord, see BashkÊrsB§shqord-MÊshch§r, see BashkÊr-MÊsharsB§yås, 36b.Bayås, see B§yås.B§yjÊgÊt, 48b, 71a.Båtab§y, 26a.Chala Kazakhs, 70a, 71a.Ch§l§ Qaz§q, see Chala KazakhsChamar, 26a.ChÊnese, 53a, 56b, 87b.CrÊmeans, 29b.J§l§yïr, 26a.J§nås, 26a.K§shgharÊs, 35a, 76a.Kazakhs, 26a, 27a, 36b, 38a, 45b, 48b,

53b, 58a, 66b, 67a, 70b, 82a, 87b, 94b, 95a, 96b, 97a.

Kenja, 74b.KhÊt§y, see ChÊnese.KÊr§y, see KÊreyKÊrey, 71a, 87ab.Naymans, 26a.Mambat, 71a.MÊshars, 42b, 82a.MÊshchar, see MÊshars.

Murïn, see MurånMurån, 31b, 45b, 57b, 74b.MuslÊms, 33a, 35a, 55a, 58b, 62ab,

63ab, 70a, 83b, 85a, 93b, 95a.Någh§y, 71a, 95a.ˆch§qdÊ, 26a.Qaî§q, see KazakhsQar§qÙylÊ, 26a.QïrÊmÊ, see CrÊmeansQïrjÊ, 36b.Qïz§y, 58a.R§mad§n, 26a.Rås, see RussÊansRussÊans, 45ab, 62ab, 63ab, 66b, 79a,

85a, 86b, 96b.Sard, see SartSart, 70a, 95a.Sayqam, 26a.Tatars, see Någh§yTeptÊar, 90a.TÊbt§r, see TeptÊarTÙbåqtå, see TåbåqlÊTåbåqlÊ, 74a.Tåma, 33b, 41a.Turkm§n, see TurkmensTurkmens, 92a.—ysån, 26a.—zbek, 32a.

INDEX OF ETHNONYMS

index of geographic names174

INDEX OF GEOGRAPHIC NAMES

Afghanistan, 52b.Almaty, 31b, 52b, 56b.Almet’evsk, 78b.Altay Mountains, 87b.$ltÊ Shahr, see KashghariaAmerica, 66a.$rq§t, 71a.Atlantic Ocean, 66a.Awliy§ $t§, 91a, 92a, 94a, 95a.$yagåz (city), 39b, 41a, 42a, 58a, 64b,

78ab, 86b, 107b.$yagåz (department), 83b.B§khta, 24b, 29b, 34a, 53a, 89a, 91a,

92ab, 107b.Bar§ngÊ, 44b.Bol’shoi Mingar, see Ulågh Mang§r.Bukhara, 22ab, 23ab, 26b, 30b, 41a,

45b, 48a, 52a, 53a, 56ab, 65b, 67a, 70a. 71a, 73a, 76a, 78ab, 79a, 80a, 91ab, 92a, 93a, 106a.

Chawchak, 22b, 24b, 26ab, 33a, 34a, 35a, 37b, 39a, 40a, 42a, 47a, 48b, 49b, 52b, 56b, 57b, 66b, 67a, 68ab. 71a, 76a, 77a, 78b, 79a, 81ab, 87a, 88a, 91a, 96b, 98a.

Cheliabinsk (district), 78a.China, 52b, 66ab.Chist§y, 23a, 65b.Chistopol’, see Chist§yChuguchak, see Chawchak.Egypt, 52b, 79a, 84ab.Europe, 79a.Ferghana (region), 21b.Fez, 66a.Greece, 55a.^mÊl River, 71a.Irtysh River, 31a, 87a.^shkÊ, 45a.Istanbul, 44a, 45b, 49b, 52b, 73a, 79a,

84ab, 85b, 87a.Jays§n, 46b, 64b, 90a, 91a.Jannat al-B§qÊya, 29b.Juw§n Tåbä, 34a.Kabul, 52b.Kashghar, 52b, 98a.Kashgharia [$ltÊ Shahr], 82a.Kazan (city), 39b, 42a, 76a, 108a.

Kazan (region), 42a, 45a, 78a, 80a.Kirak§w [Pavlodar], 26a, 97a.Khåqand, 70a, 87a, 97b.KÙk Tir§k [Kokpekty] (city), 44a.KÙk Tir§k (department), 37b, 45b,

74ab.Kokpekty, see KÙk Tir§k.Kopal, see Qap§l.Kshkar, see Qishq§r.Kubian, see Kuw§m.Kåch§r, 82a.Kuw§m, 42aLepsy, see LepsÊ.LepsÊ [Lepsy], 39b, 61a, 66b, 79a, 94b.Machkara, 52a, 82a.Makar’evo, 62a.Mam§dïsh (district), 64b.Man§ß, 71a.Maskara, see Machkara.Maz§rb§shÊ, 22a, 80a, 106a.Mecca, 66a, 79a, 98a.Medina, 29b, 68b, 87a, 98a.Min§, 58a.Muslim, 65b.Nizhnii Novgorod (province), 42b, 82a.Odessa, 23b.Omsk, 97a.Orenburg, 78b, 91a.Paran’ga. see Bar§ngÊ.Pavlodar, see Kirak§w.Petropavlovsk [Qïzïlj§r], 76a, 95a, 108a.Qap§l, 64b, 80a, 95a.Q§rgh§lÊ, 91a, 92a.Qar§så, 98a.Q§rmish, 78a.Qaz§n, see Kazan.Qishq§r, 39b, 42a, 45a, 58a, 75a.Qïzïlj§r, see Petropavlovsk.Qålja, 81a.R§yiq, 29b.Råmcha, see UrumchiRussia, 79a.Saint Petersburg, 45a, 97a.‘§l§r, 48a.Samarqand, 61a.SemÊ, see SemipalatinskSemÊp§l§ã, see Semipalatinsk

index of geographic names 175

Semipalatinsk (city), 22ab, 23a, 30b, 31ab, 36a, 42b, 45a, 48a, 52a, 56a, 58b, 65b, 67a, 68ab, 69a, 70a, 71a, 72a, 73a, 75a, 76a, 79a, 80a, 81a, 83b, 88a, 89a, 90a, 91ab, 92a, 97ab, 98a, 106a.

Semipalatinsk (district), 26a.Sergiopol’, see $yagåz.ShakÊ, 52b.Shawshak, see Chawchak.ShÊkhÙ, 49b.Shirv§n, 52b.T§l Qårgh§n [Taldykurgan], 95a.Taldykurgan, see T§l Qårgh§n.T§sh Tåbä, 34aTashkent, 21b, 37b, 42a, 48a, 52b, 56b,

77a, 78a, 87a..T§shkichü, 61a, 88a.

Tiumen’, 68b.Troitsk, 76a.Tåbän ChakÊ, 64b.•urf§n, 71a.Turkey, 55a, 65b.Ufa (city), 73a, 86b.Ufa (district), 89a.Ulågh Mang§r, 44b, 69a.Urdzhar, see —rj§r.Urgench, 78a.—rj§r, 71a.—rn§shb§shÊ, 61a.Urumchi, 49b, 71a.—stk§men [Ust’-Kamenogorsk], 70a,

90b.Ust’-Kamenogorsk, see —stk§men.Warsaw, 54b, 55a.Zaisan, see Jays§n.

index of names176

INDEX OF NAMES

Names followed by an asterisk indicate a separate entry in the biographical dictionary.

Numbers indicate folio number.

#Abd al-AÈad Kh§n, 53a.#Abd al-#AlÊm b. YaÈy§ $khånd, 96b-

97b.#Abd al-\aqq b. #Im§d ad-DÊn,* 58a,

68a.#Abd al-Jabb§r (merchant), 57b.#Abd al-Jabb§r b. #Ubaydull§h,* 65b,

83b-85a, 97a.#Abd al-KarÊm b. Abå Bakr,* 68b, 82a.#Abd al-Mann§n Khw§ja Bukh§rÊ, 24b,

92b-93a.#Abd al-Må’min $gha LepsiwÊ,* 66b.#Abd al-Q§dir \§jjÊ b. KhalÊl B§y, 88a.#Abd al-Qahh§r Nam§ngandÊ, 26b, 40a.#Abd al-Qayyåm (of B§khta), 92b.#Abd ar-RaÈman b. B¿k-Tårgh§n b.

SÙqr§n, 36b.#Abd ar-RaÈman b. #Ubaydull§h,* 70b.#Abd ar-RaÈman Kh§n, 52b.#Abd aß-‘§diq b. #Abd al-LaãÊf,* 66b-

67b.#Abd aß-‘amad, Khw§ja, 21b.#Abd as-Satt§r $yagåzÊ, 58a.#Abdull§h b. #Ubaydull§h b. #Abd al-

Fayî Qaz§nÊ,* 68a, 73a.#Abdull§h b. YaÈy§ al-MachkarawÊ, 82a.#Abdull§h, Miy§n, 21b.$bl§y Kh§n, 36b.Abå’l-Q§sim ^sh§n b. Kh§n TÙra ^sh§n

T§shkandÊ,* 21b.Abå Bakr (Caliph)Abå Bakr Qaff§l, 77a.Abå Bakr b. #AlÊ (of Jays§n), 90a.Abå •§lib b. MuÈammad-\§fií b.

AmÊr, 107b.$d§y \a·rat, see T§hir b. ‘ubÈ§n-Qul

al-$d§’ÊAfl§ãån (wrestler), 45ab.AÈmad, ‘åfÊ, 21bAÈmad ^sh§n b. Qizil-MuÈammad b.

#Abd ar-RaÈman,* 22a, 80a, 106b.AÈmad-Ma#ßåm, Miy§n, 21b.AÈmad MidÈat AfandÊ,* 44a, 85b-86a.AÈmad Mull§,* 24b.AÈmad-J§n b. $lt§y B§y,* 31a.AÈmad-J§n ShahÊd,* 30b.AÈmad-J§n Q§rÊ b. Muslim,* 31a.AÈmad-‘af§ Q§rÊ b. Mull§ Il-

MuÈammad,* 23a, 81a.AÈmad TÙrä, 34a.AÈmad-WalÊ $khånd b. #AlÊ al-—ã§rÊ,*

23b, 90a, 91b.$ld§r KÙsa,* 32a.Alexander I (tsar), 45a.#AlÊ (Caliph), 21b.#AlÊ \§jjÊ b. MuÈammad-#AlÊm,* 69b.#AlÊ MuftÊ b. WalÊd,* 70a, 90b.#AlÊ Kh§n b. Til§w-BirdÊ, 37b.#AlÊm-J§n $gha b. Bay§zid $gha, 72a.AmÊr \aydar, Sayyid, 80a.AmÊr-i Sa#Êd, see AmÊr \aydar$q B§lïq Mull§,* 26a.$q Mull§,* 29ab, 94ab, 107b-108b.Aqs§q Kilåmbat, 26a.#Arab-sh§h \§jjÊ b. MuÈammad-SharÊf,

78b, 86b.$rtåq Q§rÊ b. #Abd al-Qahh§r

Nam§ngandÊ*, 26b-27a.$t§-Kh§n (of Qar§så), 98a.B§b§-J§n,* 36b.B§b§y*, 33a-34a.B§lq§chÊn, (consul), 53a.B§qÊ Kh§n TÙra, ^sh§n, 21b.B§rmaq Mirî§, 33b-34a.Basantiyin b. $rghån, 26a, 97b.B¿k-Khw§ja b. —ysåmb§y,* 36b.B¿k-‘ulã§n TÙrä, 33a-34a.B¿k-Tårgh§n b. SÙqr§n,* 36b.BÙst§n B§ãir,* 36b.Båk§y Kh§n, 45a.Båqa b. B§ymambat b. Basantiyin, 97b.Båq§ch B§y, 31a.DamÊn \a·rat, see MuÈammad-AmÊn

ManßårofD§’åd Mull§ b. #Abdull§h,* 44a.Dawlat-Sh§h, see DawlÊ Pahliw§n

index of names 177

DawlÊ Pahliw§n,* 44b-45b, 63b.Dål§n \§jjÊ,* 44b.Duw§n b. Janibek b. Chikä,* 45b.Dåz WalÊ, see WalÊ’ull§h (of Awliy§-$t§)FayzgÊ, see Fay·åll§h (of Semipalatinsk)Fayîåll§h (of Semipalatinsk),* 72a.Fayîåll§h b. MuÈammad-Y§r,* 72a,

80a.Faîlull§h Ghul§m-Q§dir, see Ghul§m-

Q§dir, Miy§nFaîlull§h b. Ni#matull§h,* 73a.Fakhr ad-DÊn b. KhalÊd, 88a.F§råq, Miy§n, 23b.FÊda-AÈmad b, ^br§hÊm $khånd,* 73a.Fride, General, 52b.Ghiy§s ad-DÊn b. Yåsuf,* 48b, 71a..Ghul§m-Q§dir, Miy§n, 21b.\§fií $gha \§jjÊ, 45a.\akÊm-J§n Mull§,* 41a.\amÊd Q§rÊ b. #$lim-B§y al-

Marghin§nÊ*, 40a.\amm§d b. \usayn, 61a.\anafÊya, \§jjÊ, 94b-95a, 108ab.\asan Aqsaq§l, 31b.\asan Mull§,* 41a, 42b, 64b.\asan b. Ni#matull§h Chanishev, 49b.H§shim Kh§n b. Abå’l-Q§sim ^sh§n,

21b.\us§m ad-DÊn ShamawÊ,* 40b, 44b,

83b.\usayn #AbdullÊn, see #AlÊ \§jjÊ b.

MuÈammad-#AlÊm\usayn, KhalÊfa, see MuÈammad-

\usayn, KhalÊfa\usayn b. \asan, \§jjÊ (merchant), 66b.\usayn b. Ism§Êl, Damull§,* 34a, 39b,

42a, 61a, 79a, 94b.\usayn b. Ni#matull§h Chanishev, 49b.\usn ad-DÊn b. NaßÊbull§h $yagåzÊ,*

42a.Ibr§hÊm (prophet), 48a.Ibr§hÊm b. Q§rÊ #Aã§,* 23a.Ibr§hÊm $khånd b. AÈmad ^sh§n,* 22b,

68a, 83b.Ibr§hÊm Bäybatcha, 57b.Ibr§hÊm IsÈ§q B§y, 108a.Ibr§hÊm B§y b. Sayyid-Ja#far, 49b.#^d-MuÈammad (interpreter), 67b.#Im§d ad-DÊn as-SÊmÊpål§Ê, 68b.Im§m Qaff§l Sh§shÊ, see Abå Bakr

Qaff§l#In§yatull§h,* 70a.

^r-Gh§zÊ (wrestler), 45ab.#^s§ b. Ibr§hÊm,* 23a, 69a.IsÈ§q $khånd b. AÈmad ^sh§n,* 31b.Ism§#Êl b. AÈmad Ish§n, 31b.Ism§#Êl b. Kin§n-B§y,* 31b.Ism§#Êl b. Mås§ al-MachkarawÊ, 58a,

75a.Ism§#Êl P§sh§, 52b.Jal§l ad-DÊn T§shkandÊ,* 39a.J§nbål§t Mirî§ b. B§rmaq Mirî§, 33b-

34a.Janibek Kh§n, 32a.J§rull§h (im§m), 61a.Jirancha Chichan,* 32a, 38a.Jål§y Aqsaq§l, 31b.Jum§ntük Aqsaq§l, 41a.Jål§y Aqsaq§l, 66b.Juw§n Mull§, see WalÊ’ull§h (of Awliy§-

$t§)Kam§l ad-DÊn b. MuÈammad-RaÈÊm,*

44a, 75a, 84a, 91b.Kam§l ad-DÊn b. Jam§l ad-DÊn ^sh§n,*

77a.Karam \afÊí,* 76a.KarÊm Q§rÊ K§shgharÊ,* 56.KarÊm-D§d (interpreter), 67a.Kaufman, see von KaufmanKhalÊd (of Tashkichu), 88a.KhalÊl B§y, 88a.KhalÊlull§h b. \asan,* 42b.KhalÊlull§h b. MuÈammad-Manßår

^sh§n, 87b.Kh§liq $gha,* 42a.Kh§n TÙra ^sh§n T§shkandÊ, 21b.Kirey ^sh§n, see MuÈammad-Manßår

^sh§nKolpakovskii, General, 31b.M§lik b. MuÈammad-RaÈÊm ShamawÊ,*

44b, 76a, 83b-85a.MidÈat AfandÊ, see AÈmad MidÈat

AfandÊMu#addal Kh§n see MuÈammad-#AlÊ b.

#Umar Kh§nMuÈammad (prophet), 87ab.MuÈammad-$khånd K§shgharÊ,* 81b.MuÈammad-#AlÊ b. #Umar Kh§n, 21b.MuÈammad-#AlÊm b. Fayîåll§h b.

MuÈammad-Y§r,* 72a.MuÈammad-#AlÊm b. Mås§

YaÈy§ $khånd, 96b.MuÈammad-AmÊn Manßårof,* 42b,

82ab.

index of names178

MuÈammad-B¿k, see Dål§n \§jjÊMuÈammad-\§fií b. AmÊr, see $q

Mull§MuÈammad \usayn, KhalÊfa, 22a,

106a.MuÈammad-IdrÊs, Miy§n, 21b.MuÈammad-i Naqshband, 21b.MuÈammad-J§n Mull§* (of Qap§l), 80a.MuÈammad-J§n b. Fakhr ad-DÊn,* 88a.MuÈammad-J§n b. MuÈammad-Qul,*

78ab.MuÈammad-J§n b. WalÊd, 71a.MuÈammad-J§n B§y Ishtir§kÙf, 75a.MuÈammad-KarÊm b. IsÈ§q al-

MachtawÊ, 39b.MuÈammad-KarÊm b. MuÈammad-

RaÈÊm al-Qaz§nÊ, 65b.MuÈammad-Manßår ^sh§n,* 87ab.MuÈammad-MunÊr, Miy§n, 21b.MuÈammad-Når ^sh§n b. Khiîr,* 81a.MuÈammad P§rs§, Khw§ja, 21bMuÈammad-‘§diq b. Ism§Êl $yagåzÊ,*

34a, 39b, 41a, 58a, 78a, 86b.MuÈammad-Sa#Êd,* 81a.MuÈammad-Sh§h b. Kh§lid,* 23a, 79a.MuÈammad-SharÊf (of Ayaguz),* 86b.MuÈammad-Y§r, Miy§n, 21b.MuÈammad-Y§r b. ^sh-MuÈammad

Maz§rb§shÊ,* 22a, 72a, 80a, 106a.MuÈammad-Y§r Sult§nÙf* (mufti), 83a.MuÈsin b. Il-MuÈammad,* 81a.Mås§ Qishq§rÊ, 62b-63a.NajÊb Q§rÊ, 89a.Ni#mat-J§n (of Semipalatinsk), 89a.Ni#matull§h Chanishev, 49b.Niy§z-Qul at-Turkm§nÊ, 78a.Nu#man, Miy§n, 56a.Når-MahdÊ, Miy§n, 21b.ˆstriyåf, General,* 31b, 83b-85a.Paul I (tsar), 45a.Pirimqul Q§rÊ b. Ibr§hÊm Q§rÊ

K§shgharÊ,* 35a.Qaharm§n Mull§, 74a.Qar§ Kilåmbat, 26a.Q§rÊ Manßår, see ‘af§ Q§rÊQÊsiq,* 37b, 74b.Qån§n-B§y b. ˆsk§n-B§y,* 74a.Qurb§n-Badal, D§mull§, 21b.Rama·§n AfandÊ b. Sayfull§h

Chanishev,* 49b, 54b, 78b, 79a.Riî§ ad-DÊn b. WalÊd,* 22b, 23a, 48ab,

71a, 73a, 84a-85a.

R§ziq b. Fayîåll§h, 72a.S§#at-J§n,* 56a.‘§diq b. Fay·åll§h, 72a.‘af§ Q§rÊ b. J§rull§h,* 61a, 64b.‘af§-Qul B§y, 22a, 106a.Safar-#AlÊ,* 57b.‘al§h ad-DÊn b. IsÈ§q al-Qaz§nÊ, 39b.‘§liÈ $khånd,* 62a-63b.SalÊm-Gir§y MuftÊ,* 53b.‘§rÊ Kilåmbat, 26a.‘§rÊ Mull§, see #Abd al-Qayyåm (of

B§khta)‘§rÊ Mull§, see MuÈammad-AmÊn

Mansårof‘§rÊ Mull§ \§jjÊ, see #Abd ar-RaÈman b.

#Ubaydull§hSayf ad-DÊn b. \usayn Sån§yåf,* 54b-

55a.Sayyid Kam§l see Kam§l ad-DÊn b.

Jam§l ad-DÊn ^sh§nShafÊ B§y, 22a, 106a.Sh§hÊ \§jjÊ,* 58b.Sharaf ad-DÊn b. Sir§j ad-DÊn

FayîållÊn,* 58a.Shaykh al-Isl§m b. MuÈammad-‘§diq

$yagåzÊ,* 58a.Shir-#AlÊ Kh§n, 52b.Shishmardan (Russian consul), 26b-27a.Sib§lÊ TÙrä, 72a.Sir§j ad-DÊn FayîållÊn, 58a.Sokov (Russian consul), 31b.Sulaym§n Q§rÊ b. Ibr§hÊm-B§y

ShamawÊ,* 56a, 76a.Sulaym§n TÙrä b. B¿k-‘ulã§n TÙrä,

34a.Sultanov, Mukhamed”iar, see

MuÈammad-Y§r Sult§n ÙfT§hir b. ‘ubÈ§n-Qul al-$d§’Ê, 82b.T§j ad-DÊn Khalfa as-SamarqandÊ, 61a.T§shq§rÊ b. K§mil-J§n B§y,* 37b, 42a.Tawakkal Kh§n, 53b.•ayyib Mull§,* 61a, 64b.•ayyib b. WalÊd, 71a.Tevkelev, Salimgirei, see SalÊm-Gir§y

MuftÊTil§w-BirdÊ,* 37b.Timår-#AlÊ B§ybatcha, 72a.Tårsåmb§y T§shkandÊ, 62a.#Ubaydull§h b. #Abd al-Fay· Qaz§nÊ,*

68a.—nn§n Kh§n, 53b.#Usm§n Q§rÊ b. Abå Bakr,* 23a, 67a.

index of names 179

Vladimir, Prince, 45a.von Kaufman, General, 52b.WalÊd Mull§, 85a.WalÊ’ull§h (of Awliy§-$t§),* 91a-95a.WalÊ’ull§h Anw§rÙf,* 90a.W§ßil B§y \§jjÊ, 23a, 69a.Wild§n (of —stk§men), 90b.Yahåd§ b. Abå Bakr, see #Usm§n Q§rÊ

b. Abå BakrYaÈy§ $khånd,* 96b-97b.Ya#qåb B¿k, 52b.Yånus Mull§ Nam§ngandÊ,* 96b.

Yåsuf, Mull§ (Chala Kazakh), 48b.Yåsuf $khånd K§shgharÊ,* 98a.Yåsuf Mull§ (of —stk§men), 90b.Yåsuf b. Fayîåll§h, 72a.ZakÊ Mull§,* 46b, 85a.Z§kir AfandÊ,* 47a.Zam§n-B¿k AfandÊ,* 52b-53a.£arÊf (im§m),* 64b.£arÊf b. \asan Mull§,* 64b.Zayn al-#$bidÊn b. #Abd al-Mann§n,*

52a.Zubayr Sh§hÊ, see Sh§hÊ \§jjÊ

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An Islamic Biographical Dictionary of the Eastern Kazakh Steppe 1770-1912 Qurban-Ali Khalidi (Ed. Allen J. Frank & Mirkasyim a. Usmanov)