AN ISLAMIC BIOGRAPHICAL DICTIONARY OF THE EASTERN KAZAKH STEPPE 1770-1912

BRILLS INNER ASIAN LIBRARY

edited by NICOLA DI COSMO DEVIN DEWEESE CAROLINE HUMPHREY
VOLUME 12

AN ISLAMIC BIOGRAPHICAL DICTIONARY OF THE EASTERN KAZAKH STEPPE 1770-1912

QURB$N-#AL^ KH$LID^

EDITED BY

ALLEN J. FRANK AND MIRKASYIM A. USMANOV

BRILL
LEIDEN BOSTON 2005

This book is printed on acid-free paper.

Library of Congress Cataloging-in-Publication Data Qurbn-#al Khlid, 1846-1913. An Islamic biographical dictionary of the Eastern Kazakh Steppe, 1770-1912 / Qurbn-#al Khlid ; edited by Allen J. Frank and Mirkasyim A. Usmanov. p. cm. (Brills Inner Asian library, ISSN 1566-7162 ; v. 12) Includes bibliographical references and index. ISBN 90-04-14127-8 1. Scholars, MuslimKazakhstanBiographyDictionaries. 2. MuslimsKazakhstanBiographyDictionaries. 3. IslamKazakhstanHistoryDictionaries. I. Frank, Allen J., 1964- II. Usmanov, Mirkasym Abdulakhatovich. III. Title. IV. Series. BP63.K3K43 2004 297.09225845dc22 [B]

2004057065

ISSN 1566-7162 ISBN 90 04 14127 8 Copyright 2005 by Koninklijke Brill NV, Leiden, The Netherlands All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910 Danvers MA 01923, USA. Fees are subject to change. printed in the netherlands

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 . . . . . . . . . . . . . . . . . . . . . . . Turkic Text. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 95

Bibliography. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169 Indices Personal Names . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173 Place Names. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174 Ethnonyms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176

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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 suggested the project, and to Dilyara Usmanova.

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the author and his works

ix

INTRODUCTION
The Author and his Works Qurbn-#Al Khlid (1846-1913) Qurbn-#Al Khlid al-$yagz al-Chawchag 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 authors mastery of oral sources.1 Qurbn-#Al was born in 1846 in the town of Ayaguz, a Cossack and merchant settlement and district seat at that time officially known as Sergiopol, and located in eastern Kazakhstan, on the highway linking Semipalatinsk with the Semireche (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

On Qurbn-#Al cf. Mirqasym Gosmanov, Qaury qalm ezennn, 2nd ed., (Kazan, 1994), 317-322; D. Kh. Karmysheva, Kazakhstanskii istorik-kraeved i etnograf Kurbangali Khalidi, Sovetskaia Etnografiia 1971 (1), 100-110; Allen J. Frank and Mirkasyim A. Usmanov, Materials for the Islamic History of Semipalatinsk: Two manuscripts by Amad-Wal al-Qazn and Qurbn#al Khlid, 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 Tsentralnaia Aziia v XV-XVIII vv., (Alma-Ata, 1983), 106-165, cf. especially 140-154.

introduction

to that of Kazakh nomads, at least as far as the Russian authorities were concerned. That status was, by the standards of imperial Russia, 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 Qurbn-#Als father, Khlid, succeeded in doing so, and in fact Qurbn-#Al 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, Qurbn-#Al traced his ancestry on both his parents sides from the village of Urnashbash, in Kazan provinces Kazan district. In a manuscript genealogical treatise Qurbn-#Al traces his ancestry back to a figure named Trkmn Bb, who is said to have come from Khiva during the reign of Abl-Ghz Bahdur Khn (r. 1643-1663) and to have settled in the village of Sarda, in Kazan province. In Sarda Trkmn Bb had three sons, Bymurd-Ql, Muammad-Qdirql, and Bkbw. Bkbw settled in the nearby village of Urnashbash, where he had a son named #Usmn (Ghosman). #Usmns son was Bkql and Bkqls son was Khlid, Qurbn-#Als father. Qurbn-#Als mother, #Affa, was also descended from Trkmn Bb, but she was descended from Trkmn Bbs son Muammad-Qdirql.5 Beyond her genealogy Qurbn-#Al tells us little about his mother; as for his father, he informs us that Khlid was a merchant and a jj. It should not be surprising that he was a source for some of the accounts related in
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 Tawrkh-i khamsa-yi sharq, (Kazan, 1910), 387; it should be noted that Qurbn-#Al used 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 Kgelgen, 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, Qaury qalm ezennn, 2nd ed. (Kazan, 1995), 323.
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xi

Qurbn-#Als writings.6 He mentions a younger half-brother, Muammad-Shh b. Khlid, who studied in Semipalatinsk and Bukhara, and who was a madrasa instructor in Chawchak. Muammad-Shh evidently died at a relatively young age. However, he does not indicate who Muammad-Shhs mother was, or any other information relating to Khlids wives. Qurbn-#Al grew up in Ayaguz, and his primary education took place there, in the madrasa of Shaykh al-Islm $khnd b. Muammaddiq b. Ism#l (d. 1889).7 He continued his education in Semipalatinsk, in the madrasas of the Seventh, and Eighth Mosques. One of his teachers there was Mull Mlik b. Muammad-Ram Shamaw, who was his main source for his history of Semipalatinsk, from which we know that Mull Mlik served briefly as imm of the Seventh Mosque, and presumably taught in that mosques madrasa as well. Qurbn-#Al tells us Mull Mlik excelled in the sciences of history and geography. Evidently Mull Mlik, both as a source of information and as a scholar, had a strong influence on Qurbn-#Als own development as a historian, and certainly whetted his interest in orally-derived history.8 In the Eighth Mosque Qurbn-#Al studied under #Abd al-Jabbr b. #Ubaydullh, a locally prominent and well-respected scholar who was from Chistopol district in Kazan Province, and who had studied in Bukhara.9 Qurbn-#Al also studied under Kaml ad-Dn b. Muammad-Ram, who taught in the Eighth Mosque from 1865 until 1882. Qurbn-#Al names him as his instructor in the science of logic.10 At some point before 1871 Qurbn-#Al went to Leps to study Qurn recitation with af Qr b. Jrullh, since in that year we know af Qr granted Qurbn-#Al a diploma in Qurn recitation, and he formally attained the rank of imm.11 We also know that he studied for a period of time in Bukhara.12 By 1874 Qurbn-#Al had completed his studies and was appointed imm of the Tatar mosque in the frontier town of Chawchak (pronounced Shwshk by local Tatars and Kazakhs), a commercial center and garrison town located just inside the portion of the Kazakh
Cf. Tawrkh-i khamsa-yi sharq, 194-195; Biographical Dictionary fol. 21b. Karmysheva, Kurbangali Khalidi, 101. 8 Frank and Usmanov, Materials, 74-75; Biographical Dictionary, fol. 83b. 9 Gosmanov, Qaury qalm ezennn, 317. 10 Biographical Dictionary, fol. 75a. 11 Biographical Dictionary, fol. 61a. 12 Biographical Dictionary, fols. 23a, 48a.
7 6

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steppe controlled by China.13 For some reason the imm in Chawchak, named Mr-#Al, had been removed from his post in September 1873, and Qurbn-#Al was invited to take his place, evidently thanks to the efforts of a fellow Ayaguzi in Chawchak named \usn ad-Dn Afand.14 Qurbn-#Al 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 imm, 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] 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 Ab-i kahf in Kuna Turfan, and in 1897-1898 went on the ajj, traveling from Chawchak to Mecca via Omsk, Moscow, Warsaw, Vienna, Budapest, Sofia, Istanbul and Syria. Beyond his accomplishments in Qurn recitation and Islamic law, Qurbn-#Al 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 Trkh-i jarda-yi jadda. 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 Ab-i kahf. 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
This town is known as Chuguchak in Russian sources and as Tacheng in Chinese sources. 14 Biographical Dictionary fol. 42a.; cf. also Tawrkh-i khamsa-yi sharq, 334. 15 Gosmanov, Qaury qalm ezennn, 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 Librarys Islamic manuscript collection; cf. A. S. Ftkhiev, Tatar diplre hm ghalimnreneng qulyazmalar, (Kazan, 1986), 39. Scholars who have used and cited this work include Ho-dong Kim, The Cult of Saints in Eastern TurkestanThe 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.
13

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Qurbn-#Als other published work is a 710-page compendium entitled the Tawrkh-i khamsa-yi sharq, 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 Khqand, a history of Eastern Turkestan under the khwjas, histories of Qlja and Chawchak under Chinese rule, a history of the Kazakh Middle Zhuz and of the Nayman tribe, and a history of the Semireche (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 Qurbn-#Al 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 Qurbn-#Als narrative of his ajj 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 Qurbn-#Al was compiling his biographical dictionary, Islamic religious 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 Qings annihilation of the Dzungar khanate and most of the Oirat Mongols in the 1750s. 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, Bgnk Trkili (Trkistan) ve Yakn 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 Muqametkhanul, Qtaydagh qazaqtardng qoghamdq tarikh (1860-1920 zh. zh.), (Almaty, 2000), 309.

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of Dzungaria. The period examined in the biographical dictionary was marked by, on the one hand, the gradual strengthening of Russian 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 1880s boasted nine permanentlyfunctioning 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 1750s, 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 tribute practices, from the 1760s to perhaps 1850 the Kazakhs cannot be considered to have been bona fide Qing subjects.18 Beginning in the 1860s, however, and especially following the Qing reconquest of Qlja and Chawchak from the Dungans in 1874, and the reconquest of Kashghar from Ya#qb Bk in 1877, the Qing were more aggressive 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.

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remained neutral during the rebellions of the 1860s and 1870s.19 The re-establishment of Qing control over the Kazakh nomads appears to have stimulated the development of Islamic institutions in Dzungaria. Qurbn-#Al gives us a partial picture of Islamic institutions in Chawchak, although his coverage of Islamic institutions begins from 1874, the date when he became imm and when the Qing authorities reasserted their control after the Dungan rebellion. His biographical dictionary furnishes no information on Dungan institutions and personalities in the town, suggesting the Turkic and Dungan Muslim communities were segregated. In the period Qurbn-#Al 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 areas 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 borderthe 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 timeMuslim society, and especially 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 citys madrasas. Muslims 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
On relations between the Kazakh nomads and the Qing authorities in the second half of the nineteenth century, cf. Muqametkhanul, Qtaydagh qazaqtardng, passim. 20 Muqametkhanul Qtaydagh qazaqtardng, 252. 21 Frank, Muslim Religious Institutions, 312-313.
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an increasingly important role in Islamic education, Islamic scholarship, 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 Khqand in 1868. However, Qurbn-#Als 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. Qurbn-#Al expressed the highest respect for that citys scholars and scholarship, and the regions greatest scholars and Sufis are identified as having been trained in that city. Russian observers, and russophile Kazakhs such as Chokan Valikhanov, have pinned the blame for this revitalization of Islamic institutions 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. Qurbn-#Al 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 communities. One difference concerns khwja 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.

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not clear, the khwja 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 khwja clans on the Kazakh steppe, Ashirbek Muminov does not cite any examples among the Kazakhs of the Middle Zhuz.23 Similarly, khwja clans are not mentioned for the Middle Zhuz in recently-published and extensive Russian genealogical sources on khwjas in this period.24 Qurbn-#Al makes no mention of khwjas 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 khwjas 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 communities). 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. Airbek Muminov, Die QoasArabischen 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 Kgelgen, 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 khwjas who came from the town of Turkistan to serve as imms in the settlement of Karkaralinsk; cf. Tawrkh-i khamsa-yi sharq, 445. 26 This has been documented for the city of Semipalatinsk; cf. Frank and Usmanov, Materials, 6.

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introduction Islamic Biographical Sources in Imperial Russia

Before discussing the manuscript itself in detail, it may be useful to place Qurbn-#Als 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 biographical 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 Qurbn-#Als lifetime the genre reemerged with particular vitality in his ancestral homeland, the VolgaUral region of Russia. Here the biographical genre reemerged in the 1880s, documenting that regions remarkable Islamic resurgence that began in the late eighteenth century. The Kazan scholar \usayn b. Amr-Khn (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 Tawrkh-i Bulghrya, published in Kazan in 1883. However, the Mustafd al-akhbr f awli Qazn wa Bulghr, by the Kazani theologian Shihb ad-Dn Marjn (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 Marjns lifetime.27 Ri ad-Dn b. Fakhr ad-Dn (Fakhrutdinov) (1859-1936) compiled the second major biographical dictionary, which in its scope and extent is certainly the greatest example of the Islamic biographical dictionaries published in Russia. Ri ad-Dns work, which he titled $sr, was composed in four parts, from the 1890s down to the 1920s, covering 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

1900).

Shihb ad-Dn Marjn, Mustafd al-akhbr f awli Qazn wa Bulghr II, (Kazan,

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the Bashkortostan Academy of Sciences in Ufa.28 Muammed Murd ar-Ramz (1855-1934) compiled the third major biographical dictionary, an Arabic work titled Talfq al-akhbr wa-talq al-thr fi waq Qazn wa-Bulghr wa-mulk at-Tatr. This two-volume work was published in Orenburg in 1908, and the biographical dictionary is contained in the second volume. Coincidentally, Ramz, 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 institutional activities and their roles in various topics and controversies constituting the areas 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 prolific scholars and productive madrasas, such as Qishqr, Istarlamq, Istarlbsh, 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 Muslims scholars are only haphazardly covered in these works. It must be noted that Ramz, who himself studied in the town of Troitsk, pays particular attention to the scholars of that town, and Ri ad-Dn includes several figures from Petropavlovsk (Qzljr), 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 necessarily broad works. In the shadow of these major biographical works, more locallyfocused 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. Ramzi, Problema preemstvennosti v tatarskoi obshchestvennoi mysli, (Kazan, 1985), 84-96; N. G. Garaeva, Murad Ramzi (1855-1934), Iz istorii Almetevskogo 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 biographical 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 Qurbn-#Als 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 history 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 Qurbn-#Als family.33 The manuscript is today preserved in the private collection of Mirkasiym Usmanov, and its history is as follows: Following Qurbn-#Als death in 1913, it was preserved among his papers, and eventually came into the possession of his grandson, Ma#d b. #Abd a-amd b. Qurbn-#Al Khlid. Mirkasyim Usmanov obtained the manuscript in Tashkent in 1987 from Ma#ds wife, Raykhan Khalidova.34 Dating There is evidence that Qurbn-#Al began compiling his biographical dictionary before the publication of the Tawrkh-i khamsa-yi sharq in
On this genre, cf. Frank, Muslim Religious Institutions, 27-36. The only locally-focused work that is at least partially structured as a biographical disctionary is a section on local Sufis in the Trkh-i Astarkhn (Astrakhan, 1907), of Jahn-Shh an-Nzhghr. 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, Qaury qalm ezennn, 323-324.
31 30

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1910, as his entry on his teacher Kaml ad-Dn b. #Abd ar-Ram is dated 1325 AH (1907-1908 CE). However, it appears that a substantial portion, possibly the bulk of the dictionary, was compiled after that books publications, since he cites the Tawrkh-i khamsa-yi sharq extensively, 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 Qurbn-#Als scholarly, literary, and personal connections with the Volga-Ural region (his two printed works were published in Kazan), there is every reason to place Qurbn-#Als 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 Marjns volumes as a source for his own works. He also evidently corresponded with Ri ad-Dn b. Fakhr ad-Dn in the latters capacity as editor of the journal Shra. It is not clear if he was familiar with Ramzs work, which appeared only five years before Qurbn-#Als death in 1913. Nevertheless, Qurbn-#Als 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 Marjn and Ri ad-Dn, Qurbn-#Als 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 Qurbn-#Al forsakes the strict confines of the scholarly biographical dictionary. Scope and contents For the most part, Qurbn-#Als dictionary focuses on the scholars and Sufis of two cities on the Kazakh steppe: Semipalatinsk (Sem, or Sempl), 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 regions 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 (Bkhta), Sergiopol ($yagz),

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Lepsy (Leps), Kopal (Qapl), Ust-Kamenogorsk (stkmen), Kokpekty (Kk-Tirk), and Zaisan (Jaysn). Qurbn-#Al 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 multiethnic, and that had evolved in that part of Inner Asia over the previous 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 workin any languagethat is at times genuinely funny. A keen and sympathetic observer of human psychology, Qurbn-#Al 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 traditions 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 historiography 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 36

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

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in large measure an oral scholarship, in which oral transmission of knowledge was not only deemed acceptable, but in fact, in the presence of verification, was held most authoritative. An example of the preeminence of oral authority was the Qurn itself, and the science of Qurn recitation. Russian presses may have flooded the empire with cheap printed editions of the Qurn, but the most authoritative versions were undoubtedly those recited by the qrs.37 Another example of this feature of Islamic scholarship is the entire system adth classification. 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, Qurbn-#Al had little use for modernist historywriting or for modernism in general. His previous works did make use some documentary evidence. In the Tawrkh-i jarda-yi jadda he included documents copied at at least one Muslim shrine in Chinese Turkestan. In his Tawrkh-i khamsa-yi sharq we encounter Turkic translations of Russian documents dealing with Kazakh history. However, in both of these works the share of documentary sources is very small. Indeed, in the Tawrkh-i khamsa-yi sharq nearly all of the major narrative sections, dealing with the history of Kashgharia, the khans of the Khqand, the Kalmyks, and especially the chapters on the Kazakh steppe and the Kazakhs themselves, are based on oral sources. In his biographical dictionary Qurbn-#Al emphasizes his belief in the trustworthiness of his Kazakh oral sources in the Tawrkh-i khamsa-yi sharq.38 Undoubtedly, Qurbn-#Al, 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. Qurbn-#Al writes 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 Qurn recitation in the Volga-Ural region cf. Guzel Saifullina, Muzyka sviashchennogo slova: chtenie Korana v traditsionnoi tataro-musulmanskoi kulture, (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 Qurnic phrases. While clearly comfortable and articulate in the literary languages of Islam, Qurbn-#Al was also very fond of the spoken language, especially 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. Qurbn-#Als own 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 evenor perhaps especiallyobscenities. In both the quoted speech and the more formal narration, special effort was made to retain the register of the original language in the translation. Qurbn-#Als 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 complete, and required little editing. In the main text, only one entry was duplicated (that of Muammad-Amn Manrof), 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 Qurbn-

39 For example, he spells the name of the Azerbaijani city of Sheki as Chak. Similarly, the city of Chawchak, pronounced Shwshk in the Kazan Tatar dialect, is spelled Chawchak.

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#Als 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 Qurbn#Als 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 Qurbn-#Al 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, Qurbn-#Al 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 Qurbn-#Als work that ancestry, corporate affiliation, and national identity are all reflected in the work. Most prominent in the work are the Kazakhs (qaq) and Tatars (nghy).41 Other terms, such as Bashkir (bshqrd), and Teptiar (tibtr) are more ambiguous, and probably reflect more corporate, than ethnic, affiliations. For Central Asian communities we see a number of designations used, most prominently Sart (rt),42 Kashghari (kshghar), and Dungan (dngn). As with

Cf. Mirkasm Gosmanov, Yablmaghan kitap, (Kazan, 1996). 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 Qurbn-#Al does 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 his41

40

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personal names, Qurbn-#Als versions are retained in an anglicized form, although nughy will be consistently rendered as Tatar, in part to avoid confusing Volga-Ural Muslims with the Noghays of the North Caucasus, a group Qurbn-#Al 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 Qurbn-#Als forms have been rendered simply in transcribed form. The exceptions to this rule are the cities of Semipalatinsk, which Qurbn-#Al renders several ways (Sem, Sem-Pld, et.), and Petropavlovsk, a major city whose Muslim name, Qzljr, 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 cities, as well as Turkic place names in China, appear as transcriptions of Qurbn-#Als renderings, for example, Khqand 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 Qurbn-#Als own spelling. All Russian and Turkic forms will be cross-referenced in the index.
torical literature, particularly in manuscript works. Qurbn-#Al 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.

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THE DICTIONARY

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english translation and notes

ENGLISH TRANSLATION AND NOTES

/21b/ In the Name of God, the Merciful, the Compassionate The Letter Alif Abl-Qsim ^shn b. Khn-Tr ^shn Tshkand This person was a \usayn and with respect to the Sufi path, by means of intermediaries, reached as far as His Holiness #Al. ([Here is] the genealogy which my father had written and obtained from the late Khn-Tr ^shn). His genealogy consequently is in my possession. ^shn Khn Tr Khn was alive until the final days of the Mu#addal Khn,1 and I do not know exactly the year of his death. The subject of this biography, Abl-Qsim, was alive until 1300 AH [1882-83 CE]. After his death his son Hshim Khn Tr became his successor. After his death, ^shn Bq Khn Tr assumed their places. We heard that presently the Sufi lodge [khnaqh] and the madrasa are under that [latter] persons administration. During the time of Islam, Khn-Tr Khn was the first among the authoritative people of Tashkent, and perhaps of the Ferghana region; during the Russian era what his son Abl-Qsim 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 mulls graduated and were assigned to cities and to creation. His Sufi lineage was as follows: it goes back to His Holiness Ab Bakr (may God be pleased with him).2 His Holiness Khn Tr Khn
1 An epithet of Muammad-#Al b. #Umar Khn, ruler of Khqand (r. 1823-1842); cf. Qurbn-#Al Khlid, Tawrkh-i khamsa-yi sharq, (Kazan, 1910), 16-20. 2 #Abdullh b. Muammad-#$rif al-Ma#z, writing at about the same time as Qurbn-#Al, indicates that Khn Tr Khn was licensed by the Bukharan Naqshbandi figure Khalfa \usayn, and was indeed one of his khalfas; cf. Ab #Abd ar-Raman #Abdullh b. Muammad-#$rif al-Ma#z, al-Qara min bir al-aqyq f tarjumat-i awl-i mashyikh a-aryq, (Orenburg, n.d.), 28-29. Khalfa \usayn, or rather Khalfa Muammad-\usayn (1784/85-1833/34), had studied in Samarqand under Khalfa iddq (born between 1727 and 1731), an Indian follower of Ms

the dictionary

was licensed by Mawln Falullh Ghulm-Qdir.3 That person [by] Miyn Nr-Mahd. [Then] Miyn Amad-Ma#sm, Miyn #Abdullh, Miyn Muammad-Idrs publicly known as the judge, Damull Muammad-Yr, Miyn uhr Khwja #Abd a-amad, Miyn Muammad-Munr, Miyn Gul-Muammad, f Amad, publicly known as the compelling4 Sufi; Damull Qurbn-Badal, \arat-i Falullh at the place of Amad Ma#sm, Khwja Muammad Prs, \ujjatullh Muammad-i Naqshband.5 106b/22a Amad ^shn b. Qzl-Muammad b. #Abd ar-Razzq b. ^sh-Muammad b. Timr-#Al (who was known as Timk)6 This Amad ^shn was educated in Bukhara and was mediocre in the exoteric sciences [#ilm-i hir]. In Sufi ethics [#ilm-i l] he was
Khn Dahbid. Khalfa \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 Babadanov, On the history of the Naqbandya muaddidya in central Mwarannahr 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 Kgelgen, Dmitriy Yermakov eds. (Berlin, 1996), 400-402. 3 Evidently a reference to Miyn Ghulm-Qdir, the son of a prominent Sufi in Bukhara, Miyn Fal-Amad, also known as ibzda ^shn. On Ghulm-Qdir cf. Anke von Kgelgen, Sufimeister und Herrscher im Zwiegesprch: die Schrieve des Fal Amad aus Peschawar an Amr \aydar un Buchara, Muslim Culture in Russia and Central Asia Vol. 3, Arabic, Persian and Turkic Manuscripts (15th - 19th Centuries), (Berlin, 2000), 232. However, the silsila as Qurbn-#Al transmits it is certainly garbled and incomplete, particularly as concerns Miyn Ghulm-Qdir. The latters silsila is as follows: Miyn Ghulm-Qdir, Miyn Fal-Amad, Muammad Ras, Muammad Prs, Muammad-i Naqshband, Muammad Ma#m, Amad Sirhind. The end of the silsila as Qurbn-#Al transmits it seems to include elements of this silsila. #Abdullh al-Ma#z does not mention Khn Tr ^shn among the khalfas of Ghulm-Qdir. 4 The reading of this word in unclear. 5 That is, Muammad-i Naqshband (d. 1703), whose khalfa was Muammad Prs. 6 The genealogies of Amad ^shn differ somewhat in the various sources. AmadWal al-Qazn provides the following genealogy: Amad ^shn b. Muammad b. #Abd ar-Razzq b. ^sh-Muammad b. Taym; cf. A. Frank and M. A. Usmanov, Materials for the Islamic History of Semipalatinsk: Two Manuscripts by Amad-Wal al-Qazn and Qurbn#al Khlid, ANOR 11, (Berlin, 2001), 15-16. #Abdullh Ma#z provides a truncated genealogy, which is nevertheless similar to Amad-Wals: Amad b. #Abd ar-Razzq b. ^sh-Muammad b. Taym. He also provides additional and

english translation and notes

licensed by Khalfa \usayn, may Gods mercy be upon him.7 The individuals named Shaf By and af-Qul By brought this person to Semipalatinsk and made him imm of the Number One Mosque, which Shaf By had built. This was the first Tatar mosque, built a few years after the Toqal Mosque8 in Semipalatinsk (its construction was in 1803). [As for] the Toqal Mosque, they called it the Sart Mosque. It was supposedly built in 1800. They brought the Holy Muammad-Yr of Mazrbsh [q.v.], the son of ^sh-Muammad, from Mazrbsh,9 to the Number One Mosque, and they made him the co-imm to Amad ^shn. 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. Muammad-Yr became the imm 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 Muammad-Yr Mosque. The Amad ^shn 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 imms in alphabetical order. /22b/ ^brhm $khnd, son of the late Amad ^shn Initially this person studied awhile with the Holy Damull Ri adDn [q.v.], and afterwards went to Bukhara. After residing there two or
conflicting biographical details, pointing out in one passage that Amad-^shn died and was buried in the Siberian city of Tara; he gives two dates for Amad ^shns death: Sha#ban 1276 AH [February-March 1860 CE] and 1272 AH [1855-56 CE]; cf. #Abdullh al-Ma#z, al-Qara min bir, 28, 65. 7 For Khalfa \usayns dates and career see note 2 above. #Abdullh al-Ma#z names Amad ^shn as a khalfa of another prominent shaykh, Wald b. MuammadAmn al-Qrghl (d. 1802), a pivotal figure for the history of Sufism in Russia and a khalfa of Fay-Khn al-Kbul. However, neither Amad-Wal al-Qazn, nor Qurbn-#Al 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 Qurbn-#Als untitled history of the mosques of Semipalatinsk, which appears in the same manuscript and which has been published in its entirety in Frank and Usmanov, Materials, 68-97.

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three years, he returned to Semipalatinsk, due to his fathers old age, and took the position of imm while his father was still alive.11 He also obtained the rank of district khnd [blny khnd] 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 imm 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 Ri said teasingly, Hey, our khnd 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 didnt 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 ajj, and after he returned, he died in the year, having been ill for a long time. May God have mercy. /23a/ Amad-af Qr b. Mull Il-Muammad He was originally from the city of Chisty,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 imm of the Number Three Mosque. Although in learning he was not outstanding, in Qurn recitation he was someone who could perform well. In 1868 he went on the ajj with Wil By and a few other people. Afterwards, he went in the capacity of a substitute as well. He was a man of few words. Ibrhm b. Qr #A Presently he is the imm of the First Mosque [in Semipalatinsk]. He is the son of the late Amad-af Qrs [q.v.] elder brother. This
That is, of the Second Mosque. On the Kazakh steppe the position of District khnd was made by appointment 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.
12 11

english translation and notes

person was the imm of the First Mosque after #Usmn Qr [q.v.]. He studied in Bukhara at the same time as I did, with my departed younger brother, Muammad-Shh [q.v.]. His scholarship was probably outstanding, but I myself didnt observe [it].14

/23b/ Damull Amad-Wal b. #Al b. Munsib b. rz-Muammad al-r15 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 Ri ad-Dn. Afterwards he completed his studies in Bukhara, performed his repentance [i.e. entered Sufi discipline] to His Holiness Miyn Frq, 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 imm of the Seventh Mosque and district khnd as well. In his time his madrasa was prosperous and many recitors of the Qurn and many mulls graduated from it. He was a Sufi of tearful eyes and kind of speech. His age reached into the seventies and in 13AH he left for the ajj and was buried on the way in the city of Odessa [Ads].18 May [Gods] mercy be upon him.
14 In his history of Semipalatinsk Qurbn-#Al further identifies this person as Ibrhm b. Qr #A al-Kkchew and indicates that he became imm 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 Amad-Wal gives his mothers name as #$isha the daughter of Ms; evidently very soon after #Al al-rs death in 1832 or 1833 she married Sayfullh b. tkn (d. 1834), who was an imm in Petropavlovsk; cf. Ri ad-Dn b. Fakhr ad-Dn, $sr II/11, 231-233; it appears possible that Amad-Wal spent at least part of his childhood in Petropavlovsk, and he has been credited with compiling a history of that city as well; cf. Frank and Usmanov, Materials, 11. #Abdullh al-Ma#z identifies him as Amad-Wal $khnd b. Tufatullh al-Qzljr , and as a khalfa of Tj ad-Dn b. Amar as-Samarqnd, who was a khalfa of the Bukharan shaykh #Abdullh ad-Dihlaw; cf. al-Qara min bir, 38-39. 17 Amad-Wal identifies Miyn Frq as the son of Kaln ibzda ^shan. Kaln ibzda ^shan is probably one of the names of Miyn Ghulm Qdir, who was also known as Miynib-i Kaln; cf. von Kgelgen, Sufimeister und Herrscher, 232. 18 According to Qurbn-#Als history of Semipalatinsk, Amad-Wal died in Odessa in 1901; cf. Frank and Usmanov, Materials, 80.

8 /24b/ Amad Mull

the dictionary

This person was originally from among the Bashkirs and he was known by the nickname Iron Plate Mull [qngiltr mull]. Later he was called Snake-Eater Mull [jilnkhr 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 Bkhta. He caught it and killed it and went straight to the house of #Abd al-Mannn Khwja. 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] Hayt al-\aywn. 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 sharpwitted, quick, a keen debater [and] a learned and erudite person. In our small history Jarda there is his refutation on the matter of the abas of the Cave. It has been copied exactly here [in the Jarda]. /26a/ $q Blq Mull [He was] from the $rghn clan,19 studied in Bukhara; and in Bukhara was called #Abdullh. In 1323 AH [1905-06 CE] he came to Chawchak. Although what he said was in Kazakh, his share of interesting topics was remarkable. According to what he said, [his genealogy was as follows:] $q Blq b. Batn b. Kldan b. Jnuzq b. Qarw b. Tqsn b. Jbq b. Srm b. Basantiyin.20 Today there are fourteen clan-volosts going back

The Arghn tribe was one of the largest tribes in the Kazakh Middle Zhuz. One published Kazakh genealogy of the Arghn tribe identifies several generations between Basentiyin and Sirim: Srm b. Shegir b. Jarlqamq b. Qoybaghar b. Bsentiyin; cf. Jarlqap Beysenbayul (ed.), Qazaq shezhiresi, (Almaty, 1994), 122.
20

19

english translation and notes

[to] Basantiyin.21 He said that three of these volosts are subordinate to Semipalatinsk district [yz], and eleven volosts are subordinate to Kirakw [Pavlodar] district. [The genealogy continues:] Basantiyin b. $rghn b. Qar-Khwja b. $q-Jl f b. r Klmbat.22 The [people of the] Middle Zhuz were followers of this Klmbat. He said that Qar Klmbat is the ancestor of the ysn [tribe].23 Aqsq Klmbat is the ancestor of the Junior Zhuz. The eldest of the three Klmbats was Qar Klmbat. The middle one was r Klmbat and the youngest was Aqsq Klmbat. It is said that the Senior Zhuz has nine ancestral clans: Btaby, Chamar, Sayqam, Jns, Qarqyl, Qngl, chqd, Jlyr, Rmadn.24 They call the Junior Zhuz By ghl; [and] there are twelve ancestors: #$lim, Chmn (the original name was Chmky), $dy, Burch, $lch, Jabbs; they call the seven newcomers the Seven Clans [Yit R]: Tm, Tbin, Krdar, Kiryit, Rmadn, Tlw,
21 The term volost (bols 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 Qurbn-#Al is referring to Kazakh sub-clans tracing descent from Basantiyin; for one account of the descendants of Basantiyin cf. Beysenbayul (ed.), Qazaq shezhiresi, 122. 22 $q Blqs genealogy of the Arghn tribe differs from the various published versions by identifying Basentiyin as the son of Arghn; the other versions, while differing among themselves, place several generations between the two; cf. Beysenbayul (ed.), Qazaq shezhiresi, 121-122; S. Baisheva (ed.) Shezhire: Qazaqtng ru-taypalq qurls, (Almaty, 1991), 22-23; M. S. Mukanov, Iz istoricheskogo proshlogo, (Almaty, 1998), 154155. However, $q Blqs 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) convinced a number of people to follow him to the Or River, where he became Khan. Dair-khodzhas 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. Mukanovs account of Arghns ancestry corresponds partially to $q Blqs 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 bolshoi kirgiz-kaisatskoi orde, Sobranie sochinenii v piati tomakh I (Alma-Ata, 1985), 273-276; Beysenbayul (ed.), Qazaq shezhiresi, 16-18.

10

the dictionary

Jghlbyl.25 There is a Rmadn [clan] in the Senior Zhuz, in the Junior Zhuz, and among the Naymans in the Middle Zhuz. The Rmadn in the Senior Zhuz are originally [from] the Middle Zhuz. The Rmadn in the Junior Zhuz was a newcomer who came from the Senior Zhuz.

/26b/ $rtq Qr b. #Abd al-Qahhr Damull Namngand 26 Initially his father became imm to Chawchaks Second Mosque in 1291 AH [1874-75 CE] and afterwards his son $rtq Qr became imm in his fathers place in 1295 AH [1878 CE].27 $rtq Qrs share of learning was small and his Qurn recitation was doubtful too. He was the sort of person who was a holy fool [diwna] 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 [manqib] 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 didnt 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. Beysenbayul (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 Namngan, that is, from Namangan. Qurbn-#Al uses this form consistently. 27 #Abd al-Qahhr Namngand was the first imm installed in Chawchak after the Chinese conquest of the city in 1874; cf. Tawrkh-i khamsa-yi sharq, 638. 28 A possible rendering of this name could also be Shishmarov.

english translation and notes

11

to this poor man [Qurbn-#Al] 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, $rtq Qr didnt 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 $rtq Qrs blessing, and explain your situation. He brought a Chinese platter with a silver ingot, placed it before him, and after he received his blessing, /27a/ and as soon as he had explained his complaint, [$rtq Qr] got up, and said, Fine, fine, I myself will talk with the imm-qr [i.e. Qurbn-#Al]. The next day he came to me (as though he considered me ignorant about the defendants dealings, that is, about the platter and the silver). If you would close such-and-suchs 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 defendant. 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 didnt 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 opposing it for no purpose. The plaintiffs suit is without merit. Protect the defendant. Dont 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 [$rtq Qr] replied, Dont talk bullshit, Kazakh, I never lie down without [performing] the ablutions.) I showed [him] the letter that had been written and I said, If its all right, affix your seal. He read it and said, Its written 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 $rtq Qr and when he said, Sir, how could you affix your seal to this, when you had made a commitment? [$rtq Qr] 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 nothEvidently Qurbn-#Als activities as judge [q] in Chawchak involved working with the Russian consul.
29

12

the dictionary

ing in his hands but money. When I said to the rich men, Lets give something jointly, he said, Im not dying of hunger, Im dying of pain. So-and-so had six rubles [m] of mine. Today he has sent one tangka.30 Ill die whether I eat or dont eat; the moneys not necessary. Its 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 whats illicit. I wont do it now [either]. [107b] $q Mull By origin he was of Bashkir stock and his name was Muammad\fi, the son of Amr. In 1855 he came among the Kazakhs and he was registered to a Kazakh volost 31 in $yagz Department [dwn].32 At first he nomadized with the Murn clan, then went to the Qrj clan,33 and then went to the town of Bkhta and resided there. Once he had taken up preaching among the Kazakhs, he did not please the clan and he took the position of muazzin in the town of Bkhta. Then he was removed and they made his son Ab lib an official mull for Imin volost. Ab lib was not considered oppressive to the nomads, [but] because of his fathers disruptiveness, Ab lib was 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 tngk has the meaning of ruble, Qurbn-#Al consistently 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 m. 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 Qurbn-#Al himself, it was not uncommon for VolgaUral Muslims without any kinship connection to Kazakhs to obtain Chala Kazakh status; cf. Tawrkh-i khamsa-yi sharq, 384-391. 32 This administrative unit was called prikaz in Russian. 33 The Murn clan, also known as Sar, and the Qrch, also known as Mmbetqul, are part of the Nayman tribe; cf. Beysenbayul (ed.), Qazaq shezhiresi, 125.

english translation and notes

13

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 didnt 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 Bkhta at a community feast mention was made of zakt34 and the fact that so-and-so offered zakt perfectly and the fact that so-and-so carried out a legal stratagem for fraud [la-yi shari#] were brought forward for consideration. This $q Mull said that all of this places wealthy men are known to us. When he said, No one is able to give zakt like the wealthy of Kazan, they asked, How was zakt given there? The subject of the biography said, We studied in a madrasa in Kazan and when the month of Raman would arrive, beginning on the first day, the madrasa students were informed that the students of such-and such a madrasa are the first day, the students of such-and-such a madrasa are the second day, and so forth. They informed the senior instructors, teachers and students that the students of their own maalla would come the first day. They would finally take them into a barn; inside the gate would be a barrel of gold coins, and outside would be a barrel of silver coins. The students would go out one-by-one. Each student would take a ladle of gold up to the brim, and outside a ladle of silver up to the brim and would leave. Ibrhm Isq-Bay would do it that way. \jj \anafya of Petropavlovsk [Qzljr] was at the assembly. He teased him, saying, Elder brother, you were a companion of the students; were you there when the shops opened? and [$q Mull] replied, You didnt see it and you dont believe it. Im 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, Ive seen ricks that lasted fifty years, sixty years, and no change in the grains quality was ascertained. When he had said [this] they asked, Where did you see it? /108b/ He said, When I was young. I left the village and was going to another
34

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

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the dictionary

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? Its stood for fifty or sixty years; its a rick that was there when I was a child. When we went and looked at the oats, they were as fresh as if theyd been threshed today. \jj \anifya 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, thats 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 didnt believe him, they would find the contradictory things funny, and would listen. He would make it up, saying, Ive recounted all of it according to my understanding. /29a/ He also said, Among the Kazakhs, once when there was a wedding and a new yurt was erected, I came back from somewhere, got tired, and fell asleep by the fire. My arrival didnt 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, Ill 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 didnt 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

english translation and notes

15

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 ajj 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 Ryiq, 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-Baqya [Cemetery]. Gods forgiveness upon his sins. His age was around seventy-five. When he learned of his death, the imm in Bkhta raised his hand, and prayed, saying, He was a Meccan and went to join his ancestors; that was good. The imms meaning 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 imm had prayed thus, speaking the truth about his holiness.36 /30b/ Amad-Jn Shahd 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 imm, 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 murdered 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
A pood is a Russian unit of weight equivalent to 36 pounds. The meaning of the last two sentences are uncertain. 37 Amad-Jns tragic fate was the topic of a Turkic biographical treatise, written by his teacher ^sh-Muammad b. #Umar-Amad from Ufa. The work was published
36 35

16 /31a/

the dictionary

Amad-Jn Qr b. Muslim b. Mmin-Jn By He [was] the imm of Bqch Bys two-minaret mosque in Semipalatinsk.38 Amad-Jn b. $lty By He is the imm of the Semipalatinsks Tin-By Mosque that sits on the opposite side of the Irtysh River.39 /31b/ Isq $khnd, son of the late Amad ^shn He became imm of the first mosque at the time of the building of Almaty.40 He lived a long time with great prestige. General Kolpakovskii41 very much protected him After that general left, even though
in Kazan in 1895 under the title Tawrkh al-gharba al-#ajba. In his review of the work, that appeared in the journal Deiatel, the Orientalist N. Katanov provides extensive biographical information on Amad-Jn. Katanov writes that Amad-Jn was murdered on September 1st, 1892. His fathers name was Shh-Muammad and he was from the village of Osmanovo in Shadrinsk district, Perm province. According to the treatise, Amad-Jn left Osmanovo in 1867 and came to the town of Troitsk to study under Muammad-Sharf $khnd. From there he went to the town of Turgai, in the Kazakh steppe, to study with a local shn named Qul-Muammad. 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 Semipalatinsk. In that city, according to ^sh-Muammad, he became famous, and attracted students from such towns and cities as Kazan, Ufa, Troitsk, Tiumen, Petropavlovsk, Tobolsk, Tara, Qarqaral, Qapl, stkmen, Tashkent, Khqand, and even Bukhara; cf. Vostochnaia bibliografiia, Deiatel 1897 (12), 694-695. 38 This mosque was one of the two mosques used by the citys Chala Kazakhs and Sarts and was built by a local Sart notable, Mr-Qurbn b. Awwb By, nicknamed Bqch. Amad-Wal identifies Amad-Jn Qr as a Sart and as one of his students who had been a fi in Amad-Wals 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 Tin-By b. Kkn; cf. Frank and Usmanov, Materials, 25. 40 He was also the first imm in Almaty (Vernyi); cf. Tawrkh-i khamsa-yi sharq, 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 Semireche province.

english translation and notes

17

he was removed from the position of imm, he died with substantial wealth.42 It was in the year. His age was. Ism#l b. Kinn-By He was from the Murn clan and initially was in the service of Jly Aqsaql.43 Later he was in a partnership with \asan Aqsaql. 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#l] 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 ordinary 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#l Muazzin, also the son of Amad ^shn He held the position of muazzin in [Semipalatinsks] Stone Mosque for many years and he passed away. [It was] in the year, at age.46 General striyf Since he held a discussion on Qurnic verses and the adths, it was considered appropriate for him to be recorded among the scholars. His story will be recounted under the letter mm, in the entry on Mull Mlik Afand, on the basis of the account of Mull Mlik, who was at the assembly.47
42 The district of Semireche was transferred to the authority of the GovernorGeneral of Turkestan in 1882. 43 That is, Jly b. M.ty, aqsaql in Chawchak; cf. Tawrkh-i khamsa-yi sharq, 353. 44 Biy, or judge, administering customary law among the nomads. 45 Qurbn-#Al 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. Amad-Wal identified Ism#l as this mosques fourth muazzin; cf. Frank and Usmanov, Materials, 20. 47 This episode is discussed in full in the entry for Mull Mlik.

18 /32a/ $ldr Ksa

the dictionary

[The person] with the name $ldr Ksa [i.e. $ldr the Cheat]48 was an Uzbek and lived in the days of z Janibek Khn.49 His stories are famous in the Kazakh country [qazqistn]. [Here] is one of them: A discussion took place before the khn about $ldr Ksa, and when it was said that he was cheating everyone, Jirncha Chichan [q.v.], who was a vizier to the khn, said, People are being cheated out of stupidity; how would a smart person be cheated? After he had spoken, the khn said to Chichan, When you go and see, it will be clear. Chichan mounted his horse and went to Ksas encampment. By chance, he was roaming the steppe [looking] for Ksa, when he [Ksa] had left his encampment on foot and was gathering garlic in the mountains. The two of them greeted one another. [Ksa] said, Hey Chichan, youve come here on a visit, and he replied, Ive come to see you. They say you are cheating everyone. How are you going to try to cheat me? Genuflecting, Ksa said, Chichan, you are showing me great honor. You have intelligence. I am someone like yourself. What talent do I have for cheating people? Its not so. But in my yurt I have a saddlebag. When I get it, I cheat by means of that. Chichan Afand was taken in, Youll try to take your saddlebag and cheat [me]? he said. So, [Ksa] said Give me your horse, Ill go get my saddlebag, and he mounted the [Chichans] horse and rode off. Chichan waited until evening but he didnt 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 Ksa cheated you; he mounted your horse and rode off. He wont 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 khn admired what Ksa had done and gave blessings.

$ldr Ksa is a prominent figure in Kazakh historical folklore. z is an abbreviation of the word #azz 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 1460s; cf. Ch. Ch. Valikhanov, Sobranie sochinenii 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).
49

48

english translation and notes /33a/ The Letter B Bby

19

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 Bk-Sultn Trs rule as khn and came under his protection.51 Bk-Sultn Tr made him a separate small yurt and he was well provided for. Even though this person was highly irritable and bitter of speech, Bk-Sultn Tr 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 trs that they forgave everything the common people [ahl-i sawd] said who brought up the mulls name, no matter how coarse or harsh. The common Kazakh people are not like that, and those who tolerated what the mulls said were few. There is nobody who knew Bbys original name. [Even] Bk-Sultn Tr would call him Bby. The subject of this biography, Bby, would continually curse and insult Bk-Sultn Tr, and since calling a Muslim an infidel violated the shar#a, he would [instead] say, Im calling you the lowest of the low. Bbys 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 BkSultns yurt. Except for Bbys service that he [Bk-Sultn] required, he would not enter his [Bbys] 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 zakt 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 BashkirMishar 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 Bk-Suln Tr b. $ghdy Khn, a tr who lived in the $yagz region; cf. Tawrkh-i khamsa-yi sharq, 460. His father was the khan of the Simiz Nayman clan, his grandfather, Jch Tr, was the khan of the Murn clan, and his grandfather, Abl-Fay b. Abl-Mambat, was the khan of the Nayman tribe; cf. Tawrkh-i khamsa-yi sharq, 454-455.

20

the dictionary

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, Bk-Sultn Tr 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, Tr, 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, shouldnt you have come a bit later? [If you had], the stick would not have struck your head, and he left. As for Bk-Sultn Tr (he didnt tell anyone about Bbys beating), and said, His humbling [of me] was worse than the beating, and his wife said, When you didnt 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 Tma clan would stop on the way, Brmaq Mira would stop at their encampment and be received as a guest. In this regard, when Brmaqs son Jnbl Mira came to Bk-Sultns encampment, he said with the drunkenness of youth, Whos this Bby? When someone comes to his encampment without permission he beats them. Hell know me. He wont do that. Maybe if he does to me what hes done to others, there wont 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. Bby recognized him, and when he said, Hey Jnbl, child of Brmaq Mira, what are you doing? Intending to explain to Bb, Jnbl said, We have a promise with so-and-so, the daughter of Bk-Sultn. If you would give her the news that she should come to your small yurt to meet [me] ... Bby said, All right, fine, and putting his turban on his head and taking his staff, he went straight into Bk-Sultns yurt. The clans important people were sitting at a big council. [Bby] raised his hands and said, Quiet, people, hold it, and the people stopped talking and stood up. Bby addressed the girl who was sitting on a cushion embroidering. Bk-Sultns daughter, khncha so-and-so, may you go and meet Jnbl Mir, the son of Brmaq Mir, 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 Trs wife looked at Bby 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.

english translation and notes

21

you gone crazy? What are you saying? he said, Salqa, offer some help.53 I have reached this age, at a time when my beard has turned white, without passing someones greetings. I could die with the burden of your daughters something or other, and he went out and left. Bk Suln was angry at his wife and said, Didnt you know the moldas character? Couldnt you have let it be without making a fuss? As for Jnbl, he had followed after Bby 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 trs and the time of the khns too, he was in quite some danger for a while.54 Bby died in the middle of the 1270s AH [ca. 1858 CE] a few years before Bk Sulns death. They say his age surpassed seventy years (his grave is in a place called Juwn Tba or Tsh Tba, near rqn.55 [It] was within the possessions of Amad Tr). Regarding his will, one chest of tea and one bag of butter were given to Muammad-diq in $yagz. Bk Suln and other trs were the inheritors of his other things. Someone said that one time, when Bby had gone to Chawchak, as a joke Bk Suln sent a thief after him and he was knocked off his horse on the way. This time Brmaq Mira came to his encampment again and he gave him a horse and a coat. During the assistant [pmshnk] era56 Bk Suln Trs son, Sulaymn Tr, would go to the town of Bkhta to an assembly [syz]. On the road he was with one of the thieves who said that, in this hollow or exactly at this spot he dismounted Bby, who fled on foot. When he had said that, Sulaymn immediately fell off his horse; he recited the Qurn and performed a blessing to Bbys spirit, and remounted. This was the sort of kindness that trs have. The imm Damull \usayn57 would say that Bby 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 [zkn], zealous and irritable.
The reading and sense of Bbys speech here is unclear. 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 Semireche, today known as Sarkand, and located in Kazakhstans Taldy-Kurgan district. 56 The administrative significance of the title pomoshchnik, a Russian term meaning, assistant, is unclear. In any case, it clearly refers to the period following the reforms of 1868. 57 \usayn b. Ism#l, imm in Leps [q.v.].
54 53

22 /35a/

the dictionary

Pirimqul Qr b. Ibrhm Qr Kshghar He came to Chawchak in the yearand became imm to the Kshghar mosque. In 1327 AH [1909-1910 CE] he went on the ajj and came back. He was a simple-hearted Sufi, an accomplished poet, an eloquent recitor of the Qurn, and a handsome and perfect Muslim. He translated a Persian poem of Shangray Damull Yay and an Arabic poem of Mashhir an-Nis, and gave them to me. This was his means. /36b/ Bb-Jn He was the first imm of the Tin-By Mosque in Semipalatinsk.58 Bk-Trghn b. Sqrn b. Qutd-Bird b. Qns-By b. $ldiyr59 This Bk-Trghn was the first starshina60 under the old law; and then he gained the rank of judge-assessor [zsdtil-q], and in the new system also became a blu.61 He died around the year 1300 AH [1882-83 CE]. His son #Abd ar-Raman was also a blu and died in the position of blu. In 1302 AH [1884-85 CE] they were given the nickname the Forty Rifles.
58 The Sixth Mosque in Semipalatinsk, built in 1827. Amad-Wal identifies Bb-Jn as a Kazakh; Frank and Usmanov, Materials, 25. 59 Qurbn-#Al does not identify Bk-Trghns ancestor $ldiyr, but this $ldiyr may be the same as an ancestral figure among the Nayman Kazakhs of the Sadr clan in the Leps region. Mukhammadzhan Tynyshpaev provides a genealogy of this $ldiyr, 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 [sk zkn] is a reference to the administrative system instituted in 1822, and the new system [yang nim] is a reference to the system established in 1868, when formal Chingisid authority was established. Blus evidently signifies here a chief of a nomadic clan constituting a volost. It is clear from his ancestry and titles that Bk-Trghn was not a Chingisid.

english translation and notes Bk-Khwja b. ysmby

23

It is written in the Khamsa, in the chapter on the [Kazakh] khns, that first he was an assessor [zsdtil], [and] later was appointed to the rank of Senior Sultan [gha suln].62 Bstn Bir He was from the Bys tribe,63 [and] from the Qrj clan, in the time of $bly Khn.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 [mld] that they kill, and it will be the Book that they burn. Second... /37b/ The Letter T Tshqr b. Kmil-Jn By He is from Tashkent. He came to Chawchak in the yearand became an imm. Among our mulls he was the most lively, as if he was the living force65 of our time. Tilw-Bird b. He became the Senior Sultan in Kk Tirk [Kokpekty] after Qsiq [q.v.]. In the new system, his son #Al Khn became an assistant [pmshnk].66

62 Senior Sultan was a rank that was abolished with the reforms of 1868, and that had been held by Chigisids [trs] who were also granted the noble status in the Russian imperial system. On this figure see Tawrkh-i khamsa-yi sharq 375. 63 The Bays 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.

24 /38a/

the dictionary

The Letter Jm Jirncha Chichan67 [Jirncha Chichan] lived in the era of #Azz Janibek Khn68 and was very sharp and quick of answer. He was with $ldr Ksa [q.v.]. One of his tales was related above.69 Now [here] is one of his stories that took place with the khn. The khn 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 khn] asked why, [Chichan] answered, Truth is what is seen with the eye, falsehood is what is heard with the ear. Another day, [the khn] asked What is the distance between were the sun rises and the sun sets? Chichan said, One days journey. When he asked why, [Chichan] said, The sun rises in the morning and sets the same day. Another day, when [the khn] asked, What is the number of stars in heaven? [Chichan] said, The same as the number of hairs the khn has. When [the khn] asked, How did you know? he said, If you dont believe it, try to count. One day the khn was holding his head. Chichan stuck his tongue out at the khn. When he asked why he was making a joke, [Chichan] said, It isnt a joke, its 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 khn commanded, Come and talk.

67 Jirncha Chichan, whose name is rendered in modern Kazakh as ZhirensheSheshen, is prominent in Kazakh historical folklore. According to Chokan Valikhanov, Jirncha Chichan was a vizier to Janibek Khan. The editors of Valikhanovs 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-Kaygh, 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. 1460s), 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 $ldr Ksa.

english translation and notes

25

Chichan ran off and then returned. When [the khn] 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/ Jall ad-Dn b.Tshkand He came to Chawchak in the yearAH and became imm and khab in the Second Mosque. /39b/ The Letter \" \usayn b. Ism#l 70 He was born in the $yagz country, and in $yagz was one of the Holy Muammad-diqs [q.v.] pupils up to the level of primary dogma. Then he went to Qishqr71 and after spending a year there, he completed his studies in Kazan with the Holy Muammad-Karm72 and then with the Holy alh ad-Dn.73 [Then] he came [back] to $yagz, he became mull to the nomads, and stayed for a time. Then in the yearCE he went to the town of Leps [Lepsy] and stayed there for more then thirty years in the capacity of imm. He died in the yearCE. May God have mercy. He was a great person who was in the highest ranks of this areas
70 His father was Ism#l $gha Mindsh, an early Tatar settler in the region; cf. Tawrkh-i khamsa-yi sharq, 385, 419. 71 Officially known as Kshkar, this village is today located in Arsk raion, Tatarstan. 72 Muammad-Karm b. Isq al-Machtaw (d. 1853); on this figure cf. Ri ad-Dn b. Fakhr ad-Dn, $sr II (13), 410-412. 73 al ad-Dn b. Isq al-Qazn (b. 1842/43 CE) imm of Kazans Sixth Mosque; cf. \usayn Amrkhnov, Tawrkh-i Bulghrya, 80; Ri ad-Dn b. Fakhr ad-Dn, $sr II (13), 408.

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scholars and who is worthy of being called a scholar. /40a/ \amd Qr b. #$lim-By Marghnn He came to the city of Chawchak in 1290 AH [1873-74 CE] for business and resided [there]. While his share of learning and Qurn recitation 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-Qahhr74 arrived, he acted as imm for a short time, and it is written in the Khamsa that he was aqsaql for a few months.75 /40b/ \usm ad-Dn Mull Shamaw76 They would call this [person] Cat Mull.77 /41a/ \asan Mull He was imm in the Tana Mosque78 for a few years.

74 #Abd al-Qahhr Namngand, the first imm in Chawchak after the Chinese conquest of the town in 1874; cf. note 27. 75 Tawrkh-i khamsa-yi sharq, 352. In Chawchak aqsaqls 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 Shamaw was used by figures from Semipalatinsk, although the variant Smpl, in several orthographic variants, is also encountered in the sources. The form Shamaw is derived from the Sart pronunciation of another local form of the citys name Semi or Semey (as it is indeed currently known in both modern Tatar and in post-Soviet Kazakhstan). 77 According to Amad-Wal, \usm ad-Dn was the first imm of Semipalatinsks Eighth Mosque, and was originally from the village of Qaz Ile (Kazylino), in Kazan province. He became imm in 1859, however the year of his death is not recorded; Amad-Wal 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 Tinby, or Sixth, Mosque of Semipalatinsk. Neither this \asan Mull not his son arf (see the entry on him below)

english translation and notes \akm-Jn Mull

27

He was a learned and pious person of Bashkir origin. He studied in Bukhara and later because of his kinship with the Holy Muammaddiq [q.v.] in $yagz, he came to $yagz 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 Jmntk Aqsaql, one of the renowned and respected people of the Tma clan.79 Because he knew the value of learning, he afforded him [\akm-Jn] great respect, and even though places were found for him in various towns, Jmntk 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 mulls in several clans. /42a/ \usn ad-Dn \jj b. Nabullh $yagz After he had studied in $yagz, he went to Qishqr with Mull \usayn,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 Kuwm, in the Kazan [region].82

are mentioned in the Tawrkh-i khamsa-yi sharq or in either of the Islamic histories of Semipalatinsk. 79 The Tuma clan was part of the Nayman tribe; cf. Beysenbayul (ed.) Qazaq shezhiresi, 124. 80 That is, Mull \usayn b. Ism#l [q.v.]. 81 On the circumstances of Qurbn-#Als coming to Chawchak in 1874 cf. Tawrkh-i khamsa-yi sharq, 334. 82 This village is known in Russian as Kubian, and is today located in Atnia raion, Tatarstan.

28

the dictionary The Section [for the Letter] Kh

[Khliq $gha] Since imm Tshqr related that someone called Khliq $gha was by origin from Kazan, and had lived in Tashkent, and [related] his [Khliq $ghas] amazing untruths, it was considered appropriate that it be written in the entry for Tshqr. 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/ Khallullh, 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 fathers 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 Dl Damn \arat85 He served as imm of the Jlmn Mosque on the Semipalatinsks [Left] Bank for more than fifty years.86 His original name was Muammad-Damn87 and he was nicknamed r Mull.88 He was Mishar
Regrettably, Qurbn #Al 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 $yagz, although neither of these figures are mentioned in the section on $yagz in the Tawrkh-i khamsa-yi sharq. Similarly, neither are mentioned in the Qurbn-#Als or AmadWals histories of Semipalatinsk. 85 Qurbn-#Al includes two entries on the same figure (cf. below, under Muammad-Amn Manrof). 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 Jlmn; cf. Frank and Usmanov, Materials, 22-25, 79-80. 87 His full name is given by Amad-Wal and Qurbn-#Al as Muammad-Amn Manrof.; cf. Frank and Usmanov, Materials, 22, 79. 88 The nickname r Mull, meaning blonde mull or yellow mull, was evidently very common on the Kazakh steppe. Qurbn-#Al mentions at least three
83

english translation and notes

29

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 Qurn recitation gradually; during the morning prayer he would recite from long sras, and after he had passed the middle of the sra, 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 khuba was [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 maalla) and there was the custom of treating the people of the maalla to drink [kumiss]. One time a poor man was there uninvited. Later he moved toward the crowd, and when he approached, so-andso said, Come up, come up. He said, I didnt 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, lets 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 mulls who shared the same nickname: #Abd al-Jabbr b. #Ubaydullh [q.v.], imm of Semipalatinsks Eighth Mosque, #Abd al-Qayym Mull, an imm in the town of Bkhta, and one #Abd ar-Raman b. #Ubaydullh [q.v.]; cf. Tawrkh-i khamsa-yi sharq, 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 musulmanskikh 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/ Dd Mull b. #Abdullh Presently he is the imm of Kk Tirk. According to what weve 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 Kaml ad-Dn [q.v.], and then he went to Istanbul and befriended the well-known author Amad Midat Afand [q.v.]. Midat Afand asked us twice about this person, but not being certain of the truth about this individual, the reply was brief, and when I said, Ive heard his name but hes not someone Ive 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 to love the ul-i jadd. This person gave instruction according to the ul-i qadm and we heard that he would say, I teach the letters faster than the jadds and I teach more science, and would not accept the jadds who came. In reality, nothing originates from the name jadd. There is no denying that everything [worthwhile] comes into existence as a result of ijtihd. A person who knows the basics and clear-eyed people finally go in this direction. With the old method [ul-i qadm] his madrasa is prosperous and in our parts he is someone who does not deviate from the way of the ancestors. /44b/ Dln \jj Since his original name was Muammad-Bk, he is described under the letter mm.90

90

This figure is not further discussed in the dictionary.

english translation and notes Dwl Pahliwn

31

His name was Dawlat-Shh but was known as Dwl. This individual was trained in the village of Barng,91 and later in Mangr,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 Mlik Afand [q.v.] said, Saying, Dwl has fallen ill, His Holiness Damull \usm ad-Dn93 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 [Dwl] 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 wont do anything. You need to put some balm on it; if it bursts and something comes out, it will be healed, Dwl 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 Dwl, with such strength, didnt withstand a small sore, and died. One hour after later [\usm ad-Dn] left, and he gave up the ghost. /45a/ He was in such a state and didnt give any warning. Whether its so and whether its true, thats what he said. Along with being a peerless specimen in wrestling, this person was considered to have a physique as powerful as an elephants. When he struck quickly with his forearms, he would hold fast. When a wrestler in Semipalatinsk named ^r-Ghz, the son of a rich man, came to him to make him wrestle, this ^r-Ghz flinched out of fear of him and declined his challenge. We saw this ^r-Ghz 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 Paranga 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 Trkh-i Barngaw, complied by Amad b. \afullh al-Barngaw in 1912; on this history cf. Frank, Muslim Religious Institutions, 29. 92 That is, Ulgh Mangr; in Russian this village is known as Bolshoi Menger, and is today located in Atnia raion, Tatarstan. 93 Presumably \usm ad-Dn [q.v.], imm of Semipalatinsks 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 [Dwl] was from the village of ^shk94 in the environs of Kazan. \fi $gha \jj said, We saw his son. Dwl $gha accepted a challenge from the wrestler Afln. They say the wrestler Afln was possibly from the village of Qishqr,95 or else from a village close by, and that he had once studied in Qishqr. People relate that during the time of Bky Khn96 he went to St. Petersburg to fight with a Russian. They boxed, and so forth. For example, they say Bky Khn, together with [Emperor] Paul,others say with Alexander Iwere 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 werent able to hold him back and fell over. He came on in such a way and was placed in the ring. Afln arrived 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 Afln, he was showing his fists. Afln didnt flinch at all and [the blow] was blocked with his cheek. The Russian struck with all his strength, and blood was flowing from Aflns opposite ear. Immediately [Afln] stuck something in his ear. When Aflns 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 khn [said] Bravo, and gave blessings. But Aflns ear became weak from the blow. They say that Dwl, who challenged this ^r-Ghz, accepted a challenge from the wrestler Afln. They relate that Afln ended up wrestling in Bukhara before the Amr and in Istanbul before the Sultan, and that he was awarded estates, that is, gifts, and so forth. Duwn b. Janibek b. Chk b. Trghy b.b.b. This individual was from the Murn clan, and was a person of great honor. Kk Tirk Department gave him the name Duwn because he was born in the Year of the Horse. This person was aged 79 in

94 95 96

This village, formerly located in Kazan district, no longer exists. See note 71. Khan of the Kazakh Inner Horde, (r. 1801-1815).

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33

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 establishment of Kk Tirk Department. /46b/ Zak Mull b. Presently he is the imm of Jaysn [Zaisan].97 His name corresponds to what he is called; he is someone with an intelligent nature.98 /47a/ Zkir Afand b. [$kbrd]99 He is the assistant instructor in the town of Chawchak. In 1327 AH, 1909 CE, he came to theMadrasa in Chawchak and stayed. (At the end of 1917 he moved to Russia).100 /48a/ The Letter R The Holy Ri ad-Dn b. Wald 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 yearbecame the imm and mudarris of theMosque.101 He was a large and well built, had large eyes, and his face was copper-colored. He was very full-bearded, and imms, khnds, 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 Qurbn-#Al names him as the fifth imm in Jaysn; cf. Tawrkh-i khamsa-yi sharq, 425. 98 This is a pun, zak being both a name and an adjective meaning intelligent. 99 The name $kbrd was evidently added later by another hand. 100 The comment in parentheses was obviously also added by a later hand. 101 Amad-Wal indicates that Ri ad-Dn became imm 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 fathers house in lr.102 His courtyard and his gardens and orchards were beautiful. He would talk to the mulls, saying his father was very hospitable and kind to travelers, and when a circle for the complete recitations of the Qurn gathered in his maalla, he would remember the poor. Having been an imm 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 hjjis 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] Ibrhm, may peace be upon him.104 If some money was collected with the intention of performing the ajj, 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 Ibrhms proclamation, our spirits did not exist, he said, surprisingly. It is also said that the Holy [Ibrhm claimed] God made the ajj 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 dont 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 jj and comes back, he defames the honor of the Sacred Territory and the grandeur of the Ka#ba, and he doesnt 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 sinful words. If [that] story became known, it would better to give the substitution by others to common people, than for them to perform the ajj themselves. They complained about that person, saying, People who dont know the significance of these words try to shirk the deed that God has made obligatory. This persons assertion was not the
An area of Tashkent. Amad-Wal gives 1879 as the year of his death; cf. Frank and Usmanov, Materials, 22. 104 A reference to God instructing the prophet Ibrhm to proclaim the pilgrimage to Mecca (Qurn 22:27-30).
103 102

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35

prohibition of the jj; rather he called for the perfection of sincerity. He meant that if scholars go [on the ajj], they have the most perfect sincerity and it surpasses the sincerity of [ordinary] people. Some people call the father of Ri ad-Dn, the subject of the biography, Wald, and some Ysuf. They tell two versions. Some say that both Wald and Ysuf are the same person, and his original name was Wald. He was recorded in the Kazakh Register by the name Ysuf. Others say that after Walds death, a person named Ysuf married his mother. They attribute it to this. In the first version, he was a half brother to Ghiys ad-Dn [q.v.]. In the other version their parents were different, and they called Ghiys ad-Dn His Holiness [Ri ad-Dns] older brother only because Mull Ysuf married his mother. Mull Ysuf traveled among the Byjigit105 clan and passed away. It is known that his grave is on the banks of the ^ml.106 His descendants are still in the Chawchak area. /49b/ Raman \jj b. Sayfullh b. Sayyid-Ja#far b. #Abd-Mannf [Chanishev] As his n-th ancestor was Jahnshh, people called him Chnsh, and later he came to be known by the appellation Chnishef; it is a sort of surname. In our times the wealthiest and most pious among these is Raman Afand.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, Ibrhm By 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 Shkh and Rmcha [Urumchi] regions. [First] on his own, [then] after the death of his younger brother Ni#matullh, he took

105 The Bayjigit clan forms part of the Kirey tribe; cf. Beysenbayul (ed.), Qazaq shezhiresi, 131. 106 This river, called mil 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 Raman Chanishev was one of the wealthiest of the Tatar merchants in Dzungaria, having amassed over a million rubles; cf. Gosmanov, Yablmagan kitap, 49. He also accompanied Qurbn-#Al on the ajj in 1898, and is also mentioned numerous times in the Tawrkh-i khamsa-yi sharq, cf. pp. 343, 351, 548. 108 On this figure cf. Tawrkh-i khamsa-yi sharq, 334.

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his two sons \asan and \usayn into his service, and because of their cleverness, and because \jj Afands 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 Makarevo109 for the mosque. His name was written in the newspapers. /52a/ The Letter Z" Zayn al-#$bidn b. #Abd al-Mannn By origin he was from the village of Machkara110 and he completed his studies in Bukhara. In 1853 he came to Semipalatinsk and became imm in the Seventh Mosque. After four years he gave up the position of imm because of affliction with paralysis, and he died in 1860.111 /52b/ Zamn-Bk Afand According to what he himself said, of the two famous cities in the Caucasus province, Shirvn and Shak, he was from Shak.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 musulmanskikh 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 Amad-Wal notes that this mosque was built in 1852, and that Zayn al#$bidn was its first imm; cf. Frank and Usmanov, Materials, 26. 112 These are two cities today located in Azerbaijan. In the text Qurbn-#Al spells the latter city Chak, reflecting a Kazan Tatar orthographic convention.

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of judge [dyalk]. 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#l Psh, from his side assigned Zamn-Bk to the envoys, and he traveled to Kashghar into the service of Ya#qb Bk.113 He lived in Kashghar until Ya#qb Bks 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 Zamn-Bk, and Kaufman115 kept him in Tashkent, saying, Hes one of our people. At that moment the khn of Kabul, Shr-#Al Khn, died, and when they made #Abd ar-Raman Khnwho had fled and lived in Tashkentthe ruler, they sent him to Afghanistan, and they assigned Zamn-Bk to him. Kaufman made a promise, saying, After you put him on the throne and come back, Im going to give you an important post. Kaufman died before Zamn-Bk returned from Kabul, and Zamn-Bk remained empty-handed, without a post. The governor of Tashkent, who took Kaufmans place, dispatched Zamn-Bk 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 Ive been going alone in idleness, and now Ill situate myself in a position for his general. But I dont know when hell reach a final decision, he then said, showing a smile. After delineating the border and returning, /53a/ he came to the town of Bkhta with the rank of police inspector [chstkwy]. A year later, an altercation took place between him and

The name of the envoy in this embassy is not given, but it may be Ya#qb Bks embassy to the Ottoman Empire, led by Ya#qb Khn Tr 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#qb Xn Tra, 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 Frid, who served as ataman of the Semireche Cossack Host.

113

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the consul Blqchn;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 Bkhta. Then he was an interpreter to the governor of Tashkent, and we heard a few years later that he had entered the service of the Amr of Bukhara, His Excellency #Abd al-Aad Khn.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 Blqchn said, Indeed, its as you said, I wouldnt call him a bad person; he didnt take bribes from people, and he didnt say anything bad to anyone. He had only one fault, that if someone took up a side, hed take the side of that person. It was due to fear; such actions derive from human nature. Resisting 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 Sn Salm-Giry Muft He was theth muft of our era, and in his time the Kazakhs [qaqya] were entirely included into the Spiritual Assembly. Later, it was removed from its authority.119 This person was named Tafklaf and his
117 Russian consul in Chawchak as of 1882, with whom Qurbn-#Al had extensive dealings; cf. Tawrkh-i khamsa-yi sharq, 340-342, 351-353. 118 Ruled 1885-1910. 119 The fourth Orenburg muft (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 partially returned to this organizations authority by 1883; cf. Azamatov, The Muftis of the Orenburg Spiritual Assembly in the 18th and 19th Centuries: the Struggle for Power in Russias Muslim Institution, Muslim Culture in Russia and Central Asia vol. 2, 372379.

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origins went back to nnn Khn of the White Banner and reached back to Tawakkal Khn.120 The Russians would say, Tevkl and later corrupted it to Tevklef and Tafqlf. This persons ancestry as far as nnn Khn was written down in the histories; those above nnn Khn have been described in detail in the Tawrkh-i Khamsa and those up to [i.e. descended from] nnn Khn have been mentioned [too].121 /54b/ Sayf ad-Dn b. \usayn Snyf He was the imm of the city of Warsaw and during our ajj journey, we would chat with him.122 At first he served in the Guards Regiment and he gained the position of khnd 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 writing 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 qa [the subsequent performance of an omitted act] on Friday. When I asked, How do you do that? he replied, We had an imm here, who they say would perform the prayers at nighttime. Finally, not finding firewood to heat his house, he heated with wood from his
120 nnn Khns name also appears in the sources as ndn Khn. The Kazan historian Shihb ad-Dn Marjn provides the following genealogy for Salm-Giry: Salm-Giry b. Ysuf b. Qtlgh-Muammad b. Tawakkul b. Mamash b. DawlatMuammad b. r-Muammad Khn b. ndan Khn b. Shighy Khn b. Jdiq Khn b. Jan Khn b. Baraq b. Qyrchaq Khn b. Urs Khn al-Chinghiz; cf. Marjn, Mustafd al-akhbr, II, 310. 121 The genealogies of the White Banner Chingisids of the Kazakh steppe appear on pages 461-472 in the Tawrkh-i khamsa-yi sharq. 122 Sayf ad-Dn is mentioned frequently in Qurbn-#Als ajj narrative; cf. Tawrkh-i khamsa-yi sharq, 551, 555, 557, 559. 123 $khnd in Military Service was a military office in the Imperial Russian Army distinct from the office of khnd under the Orenburg Muslim Spiritual Assembly, or the honorific title borne especially among Kashghari scholars. An khnd in Military Service essentially functioned as a chaplain to Muslim soldiers and sailors.

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barn, as long as it lasted. He didnt 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 qa, 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 didnt see an outcome that arrived without being sought. We looked for that arrangement but didnt find it. When he came another day he addressed \jj Raman;124 Raman, your companions are calling you , \jj, jj. Did you go on the ajj before? I went, sir. Did you climb Mount #Araft? I climbed it. Then did you see Father Eve and Mother Eve? The jj /55a/ smiled and answered, Those noble persons came and went before us, we werent able to see them. (Is that so?, he said.) He came on another day and his countenance was somewhat melancholy. When [we asked] what had happened, he said, Afand, today Im 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. Im sad for that reason. Gods task is very difficult [trdn], 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 hes 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-sos words, that it will disturb Turkey, were a mountain on his heart. It was written in our Khamsa, in the [chapter on] the ajj 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

\jj Ramn Afand Chnishef [q.v.].

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had died. Gods 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/ Sulaymn Qr b. Ibrhm-By Shamaw125 Sulaymn Qr initially learned to recite the entire Qurn from His Holiness Ri ad-Dn [q.v.] in Semipalatinsk; after that he went to Bukhara and in Qurn recitation was a rare person without equal. In Qurn recitation he could read a sra 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 wouldnt accept anything for the complete recitation of the Qurn. He would not change to correspond to ones secular quality. In recitation his rhythm was pleasant, his voice was pure and he was a peerless qr. He died in his forties in 1879 or 1880. God have mercy. /56b/ S#at-Jn 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 Rmcha [Urumchi] and Chawchak. He is neither an imm nor a qr, 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. Consequently, 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 persons 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 Miyn Nu#mn came to Chawchak, he [Miyn Nu#mn] threatened with flogging those who didnt come to morning prayers. It seems one or two rich men and one or two poor men didnt come to the prayers. First they flogged the poor men, then they went to the door of a rich man, but when they didnt dare to make him come out, a poor Chinese was seen on the street. S#at-Jn said, There, beat that person [who] merits a flogging, sir. When he said, But hes a Chinese, [S#atjn] teased him, replying, Whoever he is, hes poor. Isnt it the point of the punishment, that hes poor? /57b/ Safar-#Al b. [Bo]stn126 He was from the Murn clan and was raised in Chawchak. For a long time he served Ibrhm Bybatcha [and] #Abd al-Jabbr. In an election in 1902 he rose to the position of a judgeship [biylk]. He is a learned and upright young man.

126

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

english translation and notes /58a/ The Letter Shn Shaykh al-Islm $khnd b. Muammad-diq $yagz

43

Initially he studied with His Holiness [Muammad-diq] himself, and when he had reached the level of dogma he was trained in Qishqr in the madrasa of Mull Ism#l.127 In 1866 he returned to $yagz and was named to the position of his late father. At that time, as the local Kazakhs were under the authority of the [Orenburg] muft, he was examined in Ufa, obtained the rank of district khnd, 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 ajj with \jj #Abd as-Sattr $yagz128 and he died at Min [near Mecca].129 The mercy of God be upon him. Sharaf ad-Dn b. Sirj ad-Dn Faylln He was the fourth imm of the Islbtka Mosque in $yagz.130 He is one of Mull #Abd al-\aqqs131 students, and in the year 1317 AH [1899-1900 CE] he became imm. His father Sirj ad-Dn Fayl-

127 Ism#l b. Ms al-Machkaraw al-Qishqr (d. 1887/88); cf. Muammad Murd ar-Ramz, Talfq al-akhbr wa talq al-thr f waq# Qazn wa Bulghr wa mulk at-Tatr II, (Orenburg, 1908), 478. 128 #Abd as-Sattr was a prominent patron in $yagz and Bkhta. Qurbn-#Al records that he was originally from the village of Tshkich, near Kazan, and was remembered for providing food to hundreds of people during years of drought; cf. Tawrkh-i khamsa-yi sharq, 412-413. 129 According to the Tawrkh-i khamsa-yi sharq, p. 411, he died on July 29th, 1889 (old style). Qurbn-#Al also indicates that he was succeeded as imm in $yagz in 1889 by his younger brother #Abdullh, who reportedly reenergized the madrasa, and was still imm 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 $yagz (Sergiopol). The settlement was known in Russian as Slobodka, meaning suburb. The mosque itself was built in 1850; cf. Tawrkh-i khamsa-yi sharq, 408-409. 131 #Abd al-\aqq b. #^md ad-Dn at-Tman [q.v.], imm of Semipalatinsks Eighth Mosque; cf., Frank and Usmanov, Materials, 30.

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ln 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 $yagz] Department along the main road, traveled in the dir clan133 for a few years, and then went to the Qzy clan.134 It has been written in our Tawrkh-i Khamsa that he fulfilled the duties of muazzin for a few years. /58b/ Shh \jj They would call this person Zubayr Shh. He was one of the wealthy men of Semipalatinsk. It was deemed appropriate to record his revered name among the scholars because of a dispute. At some point in the 1860s, the government proposed a plan regarding Semipalatinsks cemetery and when they intended to measure it for a building, the Muslims didnt 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, Youll show from what Qurnic verse this is from. When the mulls said, It exists in the adths, [the government replied], There are different qualities of adths and the government will not be satisfied with that. If proof in the Qurn is offered, therell be no challenge to that. The mulls didnt say anything and asked for a few days time that they would be allowed to consult the tafsrs. In that group there were many wealthy men there. The subject of this biography, Shh \jj, 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 Qurnic 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 [Qurn 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
A Muslim quarter of Kazan, in Russian sources known as the Novaia Tatarskaia Sloboda, and in Tatar sources as Yng Bista; for the Islamic history of this quarter cf. \usayn Amrkhnov, Tawrkh-i Bulghrya, (Kazan, 1883), 73-88. 133 See note 59. 134 A Kazakh clan that inhabited the Chawchak area; cf. Beysenbayul (ed.), Qazaq shezhiresi, 125.
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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 mulls convinced the government. With this the cemetery grounds were not measured out. The end. /61a/ The Letter d af Qr [b. Jrullh] He came when the city of Leps was first built and became imm. (The ancestors of Qr af, the imm in Leps, are from Tshkich.135 af Qrs father, Jrullh, was imm in rnshbsh and then came to Tshkich and became imm) After a few years he became imm [in Leps] jointly with Mull ayyib [q.v.], and then later was imm on his own. In the year, after Damull \usayn [q.v.] arrived, Damull \usayn, the son of Ism#l [Mindsh] became imm, and Qr af stayed on in the capacity of qr. After the death of Damull \usayn, although [his son] Mull \ammd136 occupied his fathers place, as in his fathers days, there was disagreement among the people, and after Mull \ammds dismissal, Qr af again took the post of imm. In the year 1325 AH [1907-08 CE] he had reached his eighties and was still in the position of imm. According to what we heard, his people would not give him any peace and were in the habit of saying, Well get a new imm. He was a white-haired person from whom blessings are received, and they didnt appreciate his greatness and his worth. They didnt 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 peoples nature, and in particular, the nature of the people of Leps, 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 \ammd b. \usayn became imm at a very young age. After 1917 he moved to Qlja, in China, where he died in the mid-1940s, probably in his seventies.

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Some say af Qrs name was Qr Manr, and it is not known which was his real name. His education was in Samarqand in the Sufi lodge [khnaqh] of Tj ad-Dn Khalfa, and he was one of that persons murds.137 It was in 1871, in Leps, that he granted me the diploma in complete recitation, and I became an imm. Initially the Mida sra was read. People would ask how many portions of the sra were read and he would say, it was six portions, one quart and one pint.138 Everyone laughed, and joked that the qrs put the recitation on a scale. He would say all sorts of remarkable things like that. /62a/ li $khnd This person was evidently the imm in Makarevo139 in 1855. It was deemed appropriate to mention him among our local imms because he had an altercation with the Russians during the funeral prayers for a merchant named Trsmby, 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 Trsmby Tshkand died at the Makarevo Fair, they were going to perform the funeral prayer, and when the muazzins 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 muazzin and announcing it with foul words. The Holy khnd went up to some of them and tried to tell them, Stop, its not good to do that, but they ignored what he said, and insulted and ridiculed the khnd himself. It didnt 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 #Abdullh al-Ma#z identifies Tj ad-Dn as a khalfa of the Bukharan shaykh #Abdullh ad-Dihlaw. Tj ad-Dn was evidently from the Volga-Ural region, and #Abdullh Ma#z provides the following genealogy: Tj ad-Dn b. Amar b. DnMuammad b. Qadarm b. Qulm b. $ln-By b. $y-Bqt b. $ydr al-Bulghr a-uyi al-$ydr as-Samarqnd. According to #Abdullh Ma#z, Tj ad-Dn died in Safar 1289 AH [April-May 1872]; cf. #Abdullh al-Ma#z, al-Qara min bir, 38-39. 138 This is a play on words. The word prcha signifies both a section of a sra, constituting several yats, as well as a unit of measurement. 139 See note 109.

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Hurrah, hurrah! After that they went and performed the funeral prayer, buried [Trsmby], and went back. After he returned, His Holiness the khnd assembled the wealthy men: Muslims! Therell 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. Were 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 wasnt 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 didnt go to the funeral prayer. Others said, His Holiness himself [li] will provide the answer. Yet others said Hes 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. [li $khnd said]140 The meeting broke up, and I remained alone. I was astonished yet trusted in God. But Ms of Qishqr141 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 by 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 by 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
At this point li $khnd becomes the narrator of the story. Elsewhere Qurbn-#Al identifies Ms By Qishqr as a wealthy patron in Semipalatinsk; cf. Frank and Usmanov, Materials, 69.
141 140

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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, well see. /63a/ See to your case, and may God provide help. Go into the places you went yesterday. Get the bureaucrats out of bed. Dont 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 by regarding the things that had been said the day before, a person from the court came and summoned [me]. The by again 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 khnd 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 dont 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, Ms By advised, Dont select anyone for beating and dont reveal yourself, because the Russians revenge will fall upon you. Dont do any harm. After he had said this, I read the prayers from Friday to Friday. The people said, Ms By is a stupid by, and a dumb, foolish by. May God have mercy on him. May his place be in the highest /63b/ Paradise. If Ms By had not been there, the complaint would have been against all the Muslims, not just me. During this fight, I loudly proclaimed, Dont be afraid, and I ran about saying, Ill answer for the Muslims. When I was running about I happened to see Dwl Pahliwn [q.v.], who was working as a butcher, and was standing in front of his meats. When I said, Hey

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Pahliwn, what are you going to do? he said, When I beat them, my arm is fearsome. I said, If one dies, Ill 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 Thats enough, thats 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 Trsmby]. [The khnd] said, There I saw Dwl Pahliwns zeal and strength. I saw that when he would hit a Russian, two or three in a row would fall. Dwl Pahliwns biography has been recorded under the letter dl. 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 Sevastopol War,142 it resulted in a just outcome. If it had been at the time of the Tashkent or Khqand War,143 God knows who would have gotten off, and who would have been killed. /64b/ The Letter " [arf] arf held the position of imm for a while in the city of Jaysns early days.144 [arf \jj b. \asan Mull] arf \jj was the son of the late \asan Mull. We heard that he became imm of the Tana Mosque145 after his father. He died in 1315 AH [1892-93 CE].
The Crimean War (1854-1855) During the Russian conquest of Central Asia between 1865 and 1875. 144 Elsewhere Qurbn-#Al identifies him as the second imm in Jaysn; cf. Tawrkh-i khamsa-yi sharq, 424. 145 The location of this mosque is unclear; cf. note 78.
143 142

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[ayyib Mull] ayyib Mulls ancestry was in Mamdsh district [krg] and his place of birth was the village of Tbn Chak,146 and in 1853 he came to the city of $yagz. In $yagz he carried out the duties of mu#allim and mudarris. After living there a year or two he departed for the city of Leps and be became co-imm together with Qr af Mull [q.v.].147 Later, after residing in Qapl [Kopal], he left for the ajj. He died in Qapl 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-Jabbr b. #Ubaydullh This person was probably from the village of Muslim in Chisty district.149 Initially he studied in Kazan in the madrasa of Muammad-Karm,150 and then, after residing in Bukhara for several years,151 he came to Semipalatinsk and became the imm and mudarris in the

146 Probably a reference to the village of Tbn Shtsu (in Russian sources Nizhnie Shitsy), formerly located in Mamadysh district, Kazan province, and today located in Saba raion, Tatarstan. 147 Qurbn-#Al indicates elsewhere that ayyib was the first imm in Leps, earning the position in 1856; cf. Tawrkh-i khamsa-yi sharq, 420. 148 Evidently he was succeeded there by his son, Muammad-Zkir, whom Qurbn-#Al names as the imm of Qapls Second Mosque; cf. Tawrkh-i khamsa-yi sharq, 416. 149 This village, known in Russian as Muslimkino and in Tatar as Mslim, was formerly located in Chistopol district, Kazan province. It is today located in Chistopol raion, Tatarstan. 150 Muammad-Karm b. Muammad-Ram al-Qazn, also known as Damull Muammad-Karm (d. 1866/67); cf. Ri ad-Dn b. Fakhr ad-Dn $sr II/13, 410-412; Muammad-Karm 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-Jabbr studied fiqh under a certain Dmull Raman $khnd; cf. Tawrkh-i khamsa-yi sharq, 392.

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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 Taw.152 Since he was unequaled in the science of Qurn recitation, those intending to become fies also benefited from his presence. Imms, mudarrises, and khalfas in many places are from among his students. He served as imm for more than twenty years and he died in Turkey in 1881 while returning from the ajj, may Gods mercy be upon him. Since several of his instructive writings were recorded in my Tawrkh-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] Shr 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 Tawrkh-i Khamsa-yi Sharq, 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 postpone 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 [#almat]. Therefore the [physical] possibility [of performing the prayer] is absent /66a/ and as it is a heavenly prescription 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 [qiys] with the [length] of the days and nights in Mecca, which is the place where Muammad [ib-i shar#] had been sent, which is also a
Taw is a common a title for numerous books on fiqh and theology. Cf. Tawrkh-i khamsa-yi sharq, 391-395; it is worth noting that Amad-Wal al-Qazn indicates that #Abd al-Jabbr had studied Sufism in Bukhara (without mentioning under which shaykh), and that he married the daughter of \usm ad-Dn (Pis Mull); cf. Frank and Usmanov, Materials, 29.
153 152

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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. [Qurn, 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 earths 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. Imm Qurbn-#Al b. \jj Khlid Chawchag. /66b/ #Abd al-Mmin $gh Lepsiw b. [Akhmar] b. [#Umar] b. [#Usmn b. Yr-Muammad b. Il-Muammad b. Ilys b. \asan]155 When Leps was first built, this person came for business in 1855 and stayed. He was one of this citys wealthy men and among its trustworthy and reliable people. That citys 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, ihbaddn Marn 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-Mmin al-Lepsiw (1826-1892) was the grandfather of the editor Mirkasiym Usmanov (Mr-Qsm b. #Abd al-Aad b. #Abd al-Mmin); cf. Gosmanov, Yablmagan kitap, 31-32.

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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 a-diq b. #Abd al-Laf This person was one of those who first came to Chawchak [after the Chinese conquest n 1874]. He established himself in \jj \usayn b. \asans 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 activities of those who were the aqsaqls and biys in Chawchak, he would say, If I were to become aqsaql 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 aqsaql. Day and night he thought and spoke of becoming aqsaql. As he had wished, at one point Jly Aqsaql156 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 didnt seem the aqsaql 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/ could be determined... [the consul said] Who will speak to the Kazakhs? This merchant indicated #Abd a-diq, and said Hes proficient in the Kazakh language, and until the aqsaql 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 position of aqsaql to send #Abd a-diq to the ghldy.157 In the evening, saying, #Abd a-diq has become the aqsaql, well-wishers came and received presents for bringing congratulations. The next day the rich man took #Abd a-diq to the consul, and again described [the situation]. The consul expressed kind words to #Abd a-diq saying, Since the aqsaql 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 Qurbn-#Al mentions this person as Jly b. M.ty among the aqsaqls of Chawchak; cf. Tawrkh-i khamsa-yi sharq, 353. 157 The meaning of this term is not clear. It does not appear elsewhere in the manuscript, or in Qurbn-#Als 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 consuls service named Karm-Dd. He told #Abd a-diq that such-and-such a case of mine has remained open down to the present. When he said. If you could tell the ghaldy, if you could resolve it... #Abd a-diq became angry with him and said, I know about the activities of all your lackeys like the chief, the aqsaql, and the interpreter who are in the service of the consul. All of you are thieves. I wont be an accomplice to thieves. Ill teach all of you and Ill show [you] who I am, and he left. As for Karm-Dd, he went back to the consul and said, #Abd a-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, youve sent him for no purpose. Hell ruin the case. Hes a madman. /67b/ [The consul] said, I didnt know him. So you go and speak with the ghldy. Send #Abd a-diq back. [Meanwhile,] before they left the building, #Abd a-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, Whats the news. He said, Look, Ive become the aqsaql. Now Im going to the ghldy; 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 ghldy and informed him that the new aqsaql has arrived. The ghldy granted him permission [to see him], wondering, Whos the new aqsaql? He [#Abd a-diq] spoke in Russian, fastened his gaze skyward, pulled on his whiskers, and said, Here is the charter, I have become the aqsaql. Now we have a case with you. If there are no big cases with the consul for the mb,158 dont go. There is no case in Chawchak greater than ours. In the meantime, the interpreter #^d-Muammad159 arrived. When the ghldy said to the interpreter, May your aqsaql be powerful, the interpreter said
158 $mb 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, Qurbn-#Al mentions a tr named Ma#mr Bk Tr b. \jj Jnim Tr who was an mb in the Kirey tribe; cf. Tawrkh-i khamsa-yi sharq, 461. 159 Qurbn-#Al elsewhere gives this persons full name as #^d-Muammad Blf and identifies him as a Kazakh who was one of the interpreters serving the Russian consul in Chawchak; cf. Tawrkh-i khamsa-yi sharq, 353.

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Which aqsaql? Looking at #Abd a-diq, he said, Get out. Dont talk nonsense. Who made you aqsaql? [Then #Abd a-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 oclock. Its been one hour and nine minutes since Ive returned. Ive resigned the position of aqsaql and returned the document. Now eat shit. Then he mounted his horse and rode off. /67a/160 #Usmn Qr b. \jj Ab Bakr161 This persons [original] name was Yahd. In Bukhara they changed his name to #Usmn, so that it not be confused with the name of [another] Yahd. After getting some training in Semipalatinsk, he went to Bukhara, studied Qurn recitation there, became a qr 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 imm in the First Mosque. He held the position of imm 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 didnt participate in studies besides Qurn recitation and gave up reciting the Qurn through to completion because of illness. Initially he was not so weak. But besides that, one was inclined to hear him recite the Qurn with a fine beautiful voice. He satisfied [listeners] with the Bukharan scale and Bukharan-style Qurn recitation. /68a/ #Ubaydullh b. #Abd al-Fay Qazn He was ^brhm $khnds [q.v.] son-in-law and co-imm in Semipalatinsk. After ^brhm $khnds death, he became sole imm and died

160 In the manuscript the entry on #Abd a-diq b. #Abd al-Laf begins before, and continues after, the entry on #Usmn Qr b. Ab Bakr. 161 Amad-Wal al-Qazn gives a slightly longer genealogy: #Usmn Qr b. Ab Bakr b. Shf By; Frank and Usmanov, Materials, 18. Evidently #Usmn Qr 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. #Abdullh, son of the late #Ubaydullh [b. #Abd al-Fay Qazn] He became imm in his fathers place, and this person is currently the imm, mu#allim and mudarris of [Semipalatinsks] 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 authors home for a few days. /68b/ #Abd al-\aqq b. Mull #Imd ad-Dn 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 imm for a while in the Eighth Mosque, he became imm of the Third Mosque. He was born in one of the villages near Tiumen and then he went to Medina with his father Mull #Imd.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 Qurn recitation. Since some stories of his were related in the Tawrkh-i Khamsa-yi Sharq, this was deemed sufficient here.163 #Abd al-Karm, the son of Ab Bakr He became the first imm of the Jlmn Mosque on Semipalatinsks [Left] Bank. This mosques construction was in 1837.164

#Abdullh al-Ma#z, names #Imd ad-Dn as-Smpl as a khalfa of Muammad-Murd al-Badakhshn; cf. Abdullh al-Ma#z, al-Qara min bir, 41. 163 Cf. Tawrkh-i khamsa-yi sharq, 405. 164 This was the Fifth Mosque. Amad-Wal 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.

162

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He was from the village of Ulgh Mingr.166 He received training in Bukhara; in 1838 he came to the city of Semipalatinsk and became imm and mudarris in the Third Mosque. He died in 1860 or 1861. According to peoples 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 maalla, Wil \jj, took ten sheep during autumn slaughtering time and sent them to [#^ss] 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 dont 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, Im 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 mulls, When a traveler is on a journey, is it best to perform the namz 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, whats the point of going up? If you perform [it] down below, isnt 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 Ri ad-Dn b. Fakhr ad-Dns biographical dictionary; cf. $sr II/11, 258-259. Ri ad-Dns source for his information is Amad-Wal al-Qazn. 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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#Al \jj b. Muammad-#Alm b. Ism#l b. Rafq [#Abdulln] #Al-Jns real name is \usayn.168 /70a/ #Inyatullh Damull He was the imm of the Sart and Chala Kazakhs Polled Mosque. The Polled Mosque169 was the first mosque that was built in Semipalatinsk for the Muslims. It was probably [built] at the end of the 1700s.170 This #Inyatullhs term as imm and the year of his death are not precisely known.171 #Al Mull, the son of Wald Mazzin He was known as Damull #Al Muft. He was born in Semipalatinsk, and after he received training in Bukhara, he became a muft in Khqand.172 During Mu#addal Khns mutiny173 he left and came to Semipalatinsk, and after he lived there a few years, he became imm for the city of stkmen [Ust-Kamenogorsk]. His age exceeded ninety years and he died there. His father Wald died after having served for a long time as muazzin in Semipalatinsks Jlamn 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 #r \jj #Al #Abdulln, 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 Amad-Wal al-Qazns students and Amad-Wal describes him as a local Sart and Chala Kazakh who became the unlicensed imm of this mosque; cf. Frank and Usmanov, Materials, 31-32. 172 Amad-Wal al-Qazn adds that he left Khqand in 1865 and died in 1887; Frank and Usmanov, Materials, 36. 173 Mu#addal Khn was an epithet of Muammad-#Al b. #Umar, khan of Khqand (d. 1842); It is unclear what rebellion Qurbn-#Al is referring to here, but is probably related to later events, since Amad-Wal indicates that #Al Muft came to stkmen in 1865; cf. Frank and Usmanov, Materials, 36.

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Damull #Al Muft, 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-Raman b. #Ubaydullh, nicknamed r Mull \jj Since some of this persons events were recorded in the Tawrkhi 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#zu bismillh 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 zakt, #ushr, or ajj obligations, the #umra pilgrimage 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 Tawrkh-i khamsa-yi sharq (pp. 184-187) Qurbn-#Al provides the following biographical information on this figure: \jj #Abd ar-Ramans surname was #Ubaydulln and among the common people he was nicknamed r Mull. He performed the ajj three times and died in 1308 AH (1890-91 CE) at age eighty-four at Mount #Araft. 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 actually 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 Mlda,175 it was without regret. They thought it would purify sins. Because of the poor fellows perfect sincerity, there is mistaken devotion. Therefore, when I say r Mull was faultless...176 /71a/ The Letter Ghayn Ghiys ad-Dn b. Ysuf According to some accounts, he was a half brother, on his fathers side, of His Holiness the late Ri ad-Dn [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 Byjigit clan, and when the Mambat clan178 left for Man,179 he remained in the environs of the city of rjr [Urdzhar]. In 1866, when the Mambat clan returned from Man, he was made a clan leader [blu] He didnt 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
The Kazakh pronunciation of r Mull. The manuscript is cut off here. 177 A reference to the Dungan, or Hui, rebellion in Chawchak, that was suppressed with the Chinese conquest of the town in 1874; cf. Tawrkh-i khamsa-yi sharq, 332-355. 178 The Bayjigit are a clan of the Kirey tribe. The Mambat are a clan of the Nayman tribe; cf. Beysenbayul (ed.), Qazaq shezhiresi, 126, 131. 179 Man is a town in Dzungaria.
176 175

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AH, he died in Rmcha [Urumchi] while he was returning to urfn with the intention of performing a pilgrimage to the Ab-i Kahf.180 His younger brothers, sons, and grandsons nomadize in the environs of Chawchak. His relationship to the Holy Ri ad-Dn. The Holy Ri ad-Dns father was a Tatar [nghy] and he was born in some [unknown] village.181 After his arrival, he received training in Bukhara. After that he became an imm in Semipalatinsk. His fathers name was Wald, but later was recorded in the Chala Kazakh register under the name Ysuf.182 At first he lived in $rqt,183 and took a wife from the Kirey tribe; from this wife three sons named Ghiys ad-Dn, Muammad-Jn and ayyib, as well as a few daughters, were born. Ghiys ad-Dn died in Rmcha in 1325 AH [1908 CE]. ayyib is still alive. When his father Wald died, he was three years old. In this year of 1329 AH, or 1911 CE, he is [now] 61 years old; thus his fathers 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 \akm By. Ghiys ad-Dn died at age seventy-nine. According to him [Ghiys ad-Dn], his father must have been in his twenties; and it now must be a hundred years since his arrival. Ghiys ad-Dn used to say that his father claimed to have arrived in Semipalatinsk in 1805. /72a/ The Letter F Fayllh b. Muammad-Yr184 He was the imm of Semipalatinsks First Mosque. At the end of his fathers life he became imm, and after he had fulfilled the duties of imm for a long period, he made his own son, Muammad-#Alm Makhdm, the imm during his own lifetime. This person remained
A major shrine located near the town in Turfan in Chinese Turkestan. 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 Qurbn-#Al and Amad-Wal give this persons name as Falallh; cf. Frank and Usmanov, Materials, 18, 69.
181 180

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for four years and after that was dismissed. In total, from the time of Muammad-Yrs tenure as imm to the dismissal of Muammad-#Alm Makhdm, there were more than seventy years. These three people served as imm in sequence. Fayllhs 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. [Fayllh] [He was] a descendant of Qmy. It is Fayzk $gha who first came to Semipalatinsk. His original name was Fayllh. He had three sons, first Rziq, second diq, third Ysuf. Timr-#Al Bybatcha and #Alm-Jn $gha b. Bayzid $gha also say that this Ysuf possesses the genealogy of Trkmn Bby.185 Because of Sibl Trs hay mowing, Fayzk $gha took him to court, went to the city,186 and died. We heard that his sons still nomadize in this region.

/73a/ Falullh, the son of Ni#matullh By origin he was from Ufa district.187 After being trained in Bukhara he returned and became imm of the Seventh Mosque [of Semipalatinsk] and died in 1863. It is related that before serving as imm, he carried out the duties of junior instructor [khalfa] and teacher [mu#allim] in the madrasa of the Holy Ri ad-Dn [q.v.]. Fda-Amad son of the late ^brhm $khnd [b. Amad ^shn] After being trained in Bukhara for a period, he studied in Istanbul, returned, married and in 1320 AH [1902-03 CE], in his fathers place

A portion of this genealogy has been published; cf. M. Gosmanov, Qaury qalm ezennn, 2nd. ed., (Kazan, 1994), 323. 186 Semipalatinsk is meant here, see Tawrkh-i Khamsa-yi Sharq p. 367. 187 He was one of the principal teachers of Amad-Wal al-Qazn, who identifies him as coming from a village in Bugulma district, Samara province; for more detailed information cf. Frank and Usmanov, Materials, 26.

185

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became co-imm with Mull #Abdullh.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] Qf Qaharmn Mull I have heard that this is the person who was the first imm in Kk Tirk Department. I am uninformed about his biography. He died before 1300 AH [1882-83 CE].189 Qnn-By \jj b. skn-By190 He was a renowned person who was originally from the Tbql 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 Qnn-Bys speech. As for Qnn-By, 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 Qnn-By, 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, Qnn-By called for the notables, and when they asked, Do you have one wish in this world? he said, I havent been able to give rise to a proverb that goes This has happened to me, and Qnn-By said this. Whatever I think
That is, Mull #Abdullh b. #Ubaydullh b. #Abd al-Fay [q.v.] Qurbn-#Al provides additional details on this figure in the Tawrkh-i khamsa-yi sharq (p. 415). He indicates that in 1855 he was the first to become imm in the Kk Tirk Department and that he was succeeded as imm by his son Mannf. 190 He was a patron, biy, and Senior Sultan in Qarqaral (Karkaralinsk); cf. Tawrkh-i khamsa-yi sharq, 442, 444-45; he was also the father of the Kazakh enlightener Abay Qunanbayev (1845-1904). 191 This is a clan of the Arghn tribe, known in Kazakh as Tobqt; Qnnbys genealogy was published in 1911 by Shkrim Qudayberdiul; cf. Trik, qrghz-qazaq hm khandar shezhiresi, (Almaty, 1991), 41-45.
189 188

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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 ajj, 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 sawd] who was pious and beloved of the scholars. /74b/ Qsiq b. He was from the Murn clans Kenja sub-clan192 and was the first Senior Sultan [gha suln] in Kk Tirk 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 Kf Kaml ad-Dn b. Muammad-Ram He was originally from the Right Bank [tw ygh] of the Volga and initially studied in Qishqr in the madrasa of the Holy ^sm#l.194 Later, after receiving training in Bukhara, he came to Semipalatinsk in 1865 and stayed in #Abd al-Jabbrs madrasa. In 1882 MuammadJn By Ishtirkf built a mosque, and he was the first imm 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
Part of the Nayman tribe. That is, after the reforms of 1868 were instituted, abolishing Chingisid authority in the administration of the Kazakhs, the Russian authorities formally granted noble status upon Qsiq. 194 See note 127. 195 A reference to the Kitb al-^sghj, #Umar al-Adhars thirteenth-century translation of the Greek work Eisagoge by Porphyrios (d. ca. 304 CE). This work
193 192

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1325 AH [1907-08 CE], because he is [one of] Semipalatinsks reliable scholars and because of the greatness of his stature, all of the imms 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 Tawrkh-i Khamsa.196 /76a/ Karm Qr Kshghar This was the person who was the first judge [qa] for the Kashgharis in Chawchak. He also performed the duties of an shn for awhile, and in 1307 AH [1889-1890 CE], he died in Drbnjn and his body was buried in Chawchak. He may or may not have reached his thirties. He was also a jj. Karam \fi He was by origin from Petropavlovsk; they say he came to Semipalatinsk several times and performed complete recitations of the Qurn. According to the accounts of Mull Mlik Afand [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 Qurn. 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 Qurn recitors. In his day, because there were few Qurn recitors, if any, he would travel a circuit between Kazan, Troitsk [rsk], Petropavlovsk, and Semipalatinsk. One Raman 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, Sulaymn Qr was famous and he would perform complete Qurn recitations in the Amrs Mosque in Bukhara. But he
was one of the major texts on logic (mantq) in the madrasa curriculum; cf. Kemper, Sufis und Gelehrte, 217. 196 This Arabic-language treatise appears on pages 396-398 of the Tawrkh-i khamsa-yi sharq; cf. also pp. 345, 395.

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[Karam] even surpassed Sulaymn Qr, 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/ Kaml ad-Dn b. Jaml ad-Dn ^shn197 He was known in our city [Chawchak] as Sayyid Kaml. He was from Tashkent by origin and traced his ancestry to the Holy Imm Qaffl Shsh.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 imm of the large Upper Mosque. /78a/ The Letter Mm The Holy Muammad-diq b. ^sm#l He was originally from the village ofin Cheliabinsk [Chlaba] district and was from among the Bashkir-Mishars.199 Since it was related in the Tawrkh-i Khamsa-yi sharq that he came to the Department of $yagz in 1830 and became the imm, it is deemed unnecessary to repeat it.200 He was imm, khab and mudarris for twenty-five years,
He appears in the Tawrkh-i khamsa-yi sharq as Sayyid-Jaml (p. 638) Ab Bakr Qaffl, a 10th century CE Shfi# jurist from Tashkent. His tomb is a famous landmark there, known as \arat-i Imm and as \astimm. He also appears in Kazakh khwja genealogies; cf. Airbek K. Muminov, Die Erzhlung eines Qoas ber die Islamisierung der Lnder, die dem kokander Khanat unterstehen, Muslim Culture in Russia and Central Asia vol. 3, 404, 422; cf. also S. M. Prozorov, alKaffal, 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 Qurbn-#Al writes in that work that Muammad-diq was the first imm in $yagz after its founding in 1839. After he was appointed imm, he spent several years among the local Kazakh clans. He identifies Muammad-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. Tawrkh-i khamsa-yi sharq, 407, 411.
198 197

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died in 1865, and was buried in $yagz. He was a learned, erudite, pious, and sober person. May God have mercy. Muammad-Jn, the son of Dmull Muammad-Qul [His ancestry] was from the village of Qrmish201 in the country of Kazan. They say his father Muammad-Qul was one of the senior murds of Niyz-Qul202 in Urgench, that he was married in Bukhara, and that Dmull Muammad-Jn was born in Bukhara. This Dmull Muammad-Jn was trained in Bukhara, studied the books to completion, and was established as a recitor of the Qurn. When Russia took Tashkent [in 1865], the people of Bukhara, and especially the #ulam and the madrasa students, incited the Amr, [saying that] jihd against 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 Amr, when matters took a turn toward defeat, those who had led the people astray suddenly feared the Amr, and fled in every direction; since he was one of these, he left Bukhara and went on the ajj. /78b/ He returned from there and roamed around the Orenburg and Almetevsk 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 imm of the Russian Departments Mosque in $yagz, [which had been built by] \jj #Arab-Shh, departed; I wrote a letter on this persons [Muammad-Jns] behalf, and he was accepted among them [as imm]. After a few years, he didnt get along with the people and in 1312 AH [1894-1895 CE] he came to Chawchak and took up residence there. \jj Raman Afand [q.v.] had built a mosque in the Upper Maalla and although he had been designated its mudarris, he didnt 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 mulls who came from abroad about their initial lessons, and then asked about their master who had taken lessons from his [Muammad-Jns] master
201 Formerly located in Kazan district, Kazan province; the Russian name for this village is Karamyshevo. 202 Niyz-Qul b. Shh-Niyz at-Turkmn (d. 1821), a central figure in the history of Sufism, both in the Volga-Ural region and in Central Asia; cf. Kemper, Sufis und Gelehrte, 90-92 and Anke von Kgelgen, 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 mulls and nobody would speak in front of Dmull Muammad-Jn Qr. [Here is] one case of his abusive manner of speaking. One day someone began a discussion, and when a mull dared to answer, Dmull Muammad-Jn 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. [Dmull Muammad-Jn] said You dont know, you dont 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? [Dmull Muammad-Jn] said Youre talking crap, youre talking crap. When the mull said, Sir, youre just swearing, youre being stubborn, Dmull Muammad-Jn hardened his gaze, squinted, and said May an ass do such-and-such to your mother, and he harshly insulted him. The upset mull didnt 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 Imm Rabbn [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/ Muammad-Shh b. \jj Khlid This person was the authors half brother. At age fifteen he received training in Semipalatinsk. After that he studied in Mull \usayns madrasa in Leps for two or three years; then he went to Bukhara and stayed there for seven years. After he returned [to Chawchak],203 \jj Ramn Afand [q.v.] built a lofty madrasa in our own maalla and was the teacher there. Later he taught the ul-i jadd and the ul-i
203

Cf. Tawrkh-i khamsa-yi sharq, 351.

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qadm together and when he had begun to produce good mulls and qrs, 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 astronomy 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. Muammad-Shh explained to him the coordinates of Meccas 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 Russian looked at him and asked, Where did you study this science. [Muammad-Shh] said that it was in Bukhara, and [the Russian] said, Theres probably no one in Bukhara who knows this science. You must have studied in Istanbul or Egypt. Muammad-Shh replied 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 isnt there. This is because of the governments 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 Muammad-Yr b. ^sh-Muammad He was born in the village of Mazrbsh204 in the Kazan country, and came to the city of Semipalatinsk in 1804. He was imm jointly with Amad ^shn of the earliest mosque, which was on the site of todays Stone Mosque.205 He fulfilled the position of imm for awhile, and after they moved the mosque and established it at a second loca-

204 205

See note 9. Cf. also Frank and Usmanov, Materials, 17-18.

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tion, and he became the sole imm of the First Mosque. He received training in Bukhara during the time of Amr-i Sa#d206 and completed his studies. He was the father of the late Falllh Mull. There are accounts that in issues of the shar#a he was an arbiter and could say the 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. Muammad-Jn Mull He first fulfilled the duties of imm in Qapl. His biography is not known. His son is currently imm.207 /81a/ Muammad-Nr ^shn b. Khir 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 Qlja. Muammad-Sa#d 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. Musin Mull b. Il-Muammad He was the younger brother of the late [Amad] af Qr. After af Qrs death he became imm in his place. The construction of this mosque [Semipalatinsks Third Mosque], was in 1837.

206 Epithet of Sayyid Amr \aydar b. Shh Murd, Amr of Bukhara (r. 18001826); on his role in the religious life of Bukhara, cf. Anke von Kgelgen, Sufimeister und Herrscher, passim. 207 Elsewhere Qurbn-#Al writes that he died in 1308 AH [1890-91 CE]; cf. Tawrkh-i khamsa-yi sharq, 416. 208 The text in the manuscript is unclear at this point.

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They called him The Most learned $khnd.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 science. In gatherings he would read most of the Mathnaw-yi Sharf.210 Much of the account of the history of Kashgharia [lt shahr] that we included in our Tawrkh-i Khamsa was this persons.211 We heard that he died in 1320 AH [1903-04 CE] and was buried in the city of Kchr.212 His piety was equal to his [knowledge] of sciences. At a banquet one of our mulls teased him, You reportedly say that eating horse meat is not appropriate. When [Muammad $khnd] replied, Do you have that information from scholarship? our mull replied, Whats the difference between scholarship and ones knowledge? [Muammad $khnd] silenced the mull by saying, First explain that and then you can talk with me. Such is his account. /82a/ Muammad-Amn Manrf He was nicknamed r Mull. His origin was from the Nizhnii Novgorod Mishars. He studied in Machkara213 under the Holy Mull #Abdullh214 and studied Qurn recitation from the famous $dy \arat.215 He mastered the Russian language and was jealous-natured.
209 The meaning of title of khnd 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 Semireche 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 Jall ad-Dn Rm composed in the 13th century CE. 211 The history of Kashgharia comprises the second major section of the Tawrkh-i khamsa-yi sharq and appears on pages 69-139. 212 The reading of this place name is unclear in the manuscript. 213 See note 110. 214 #Abdullh b. Yay b. Mamd al-Chirtsh al-Machkaraw (d. 1859); cf. Ri ad-Dn b. Fakhr ad-Dn, $sr II/12, 312-316. 215 hir b. Subn-Qul b. Bahdir-Shh al-$di (d. 1281 AH, 1864-65 CE); cf. Ri ad-Dn b. Fakhr ad-Dn, $sr II/13, 400-402.

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With the dismissal of his co-imm, Mull #Abd al-Karm [q.v.], he was appointed in his place, and was imm from the 1830s until the 1890s, that is, for a sixty-year period. He spent most of that time quarreling with the congregation. Nevertheless, he didnt abate in his duties as imm, 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, he pledged 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 maalla 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 maalla had over eight hundred households, it was inconceivable to invite everyone. As the custom existed of inviting the wealthy and the heads of the maalla, once, when the wealthy men of the maalla, 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 [Muammad-Amn] said, So-and-so, come on up, welcome, he said I didnt come for food. A crucial question came up among us, and I came to pose it. When [Muammad-Amn] 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 reasoning? [Muammad-Amn] 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 dont know the smell of heaven. [The Kazakh replied], Lets act in keeping with your answer, Sir. You are wearing wolf and fox [fur] and you excluded those wearing sheepskins from your banquet. [Muammad-Amn] said, Hey soand-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 peoples 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.

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He was the muft 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 Mlik b. Muammad-Ram Shamaw 217 At first he studied with His Holiness Mull \usm ad-Dn [q.v.], then he was one of the Holy #Abd al-Jabbrs [q.v.] students, and was also one of the teachers in his madrasa; together with the His Holiness [#Abd al-Jabbr] he went on the ajj. After he returned he even carried out the duties of imm in the Eighth Mosque, that is, as a substitute for His Holiness [#Abd al-Jabbr]. 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 ajj, during his lifetime he never went to another city, save Semipalatinsk. He was someone who provided information about all of the countrys 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 mm that this person had told us about how General striyf,218 who had come from St. Petersburg in order to hold talks when a Chinese military commander, had come to the Department of $yagz in 1290 AH [1873-74 CE], had had a discussion with the mulls of Semipalatinsk. Here is the information. When General striyf 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 Mukhamediar Sultanov (1837-1915) and was the fifth muft 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 generals name is unclear.

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figures, the Chief of Police went and fetched ^brhm $khnd. This person didnt possess anything other than the level of khnd.219 When the khnd came into the generals 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 Bismillh? The khnd replied, When we shake hands the bismillh is not 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 bismillh. [But] if the matter is not significant, the handshake is still licit, and the khnd was silenced. The general became aware of this persons intelligence and he asked, Who are the great scholars in your city? The khnd named the Holy Damull #Abd al-Jabbr and the Holy Damull Ri ad-Dn [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 khnd 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 khnd] went out, and said I myself will go to them. He went to #Abd al-Jabbr and notified him; then he took him to Ri ad-Dn 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, lets bring Damull Kaml ad-Dn, since we dont known whether or not he [the Russian] will be satisfied. He [Kaml ad-Dn] has a better memory than us and he will be able to provide proper answers in astronomy, history, and the other abovementioned sciences; and having said this, they summoned this person [Kaml ad-Dn]. The khnd went and got the general. After they had exchanged greetings, sat down, and talked about matters, the general announced that he had studied exegesis, adth, and other sciences in Istanbul and Egypt for nine years and that he would be holding talks
219 $khnds were government-appointees typically acting as liaisons between government officials and the Islamic community as a whole. Among Islamic scholars in imperial Russia there existed a stereotype of khnds, 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 khnds in Imperial Russia see Frank, Muslim Religious Institutions, 109-113.

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with a Chinese governor-general220 who had come here to $yagz. Meanwhile His Holiness son Sal ad-Dn Makhdm 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, Hes nine and he reads the Qurn and sometimes he reads /84b/ the Book of Noun Declensions [Kitb-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 Qurnic 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] challenging and offering proofs to each of his responses, the discussion of the topic became quite extended. Mull Kaml was still not saying a word. At one time, when a point of philosophy came up, Mull Kaml 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 peoples 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 tafsr and adth, 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 $yagz to hold talks with the Chinese governor-general about the Ili region has been recorded in our Tawrkh-i Khamsa, it was thought unnecessary to repeat it. Let he who wishes look there.221
220 Qurbn-#Al uses a Chinese-derived word jng-juw and jng-jn, which in Xinjiang signified a governor general; on this term cf. Chokan Valikhanov, Zapadnyi krai Kitaiskoi imperii i gorod Kuldzha, Sobranie sochinenii v piati tomakh, II, 215. 221 The political circumstances surrounding the generals visit to $yagz are

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/85a/ Mull Mliks 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 Zkir, Wald Mull, and \asan said that at first the Russians were seeking a religion and almost became Muslims, and so forth.223 /85b/ Midat Afand Istanbl224 Because he was one of our friends, his honored name was recorded in our Tawrkh-i Khamsa.225 We heard a story from him and considered 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 Tawrkh-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. Hs, The Ili Crisis: A study of SinoRussian Diplomacy, (Oxford, 1965). 222 This is a reference to Qurbn-#Als history of Semipalatinsk, for which Mull Mlik was one of the main sources; cf. Frank and Usmanov, Materials, 68-97. 223 This account is found in the same manuscript as Qurbn-#Als biographical dictionary and his history of Semipalatinsk (ff. 3a-5b) but remains unpublished. 224 This figure is the prominent Turkish author Ahmet Mithat Efendi (18441912), who is best known as a literary figure during the Tanzimat period in Ottoman Turkey. 225 He is mentioned in the description of Istanbul within Qurbn-#Als narrative of his ajj journey; cf. Tawrkh-i khamsa-yi sharq, 575.

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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 dont know anything except threatening with either heaven or unconditional hell. I didnt 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 didnt 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 didnt recall the names of those calling themselves shns. Let the scholars and shns 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 murds to an shn, 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 didnt deign to pose this to a single person. That was because I didnt 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 Muammad-Sharf He was the father of \jj #Arab-Shh in $yagz.226 In the yearhe attained the rank of judge [q] in the city of Ufa.227 Then [he lived] in the country of his son #Arab-Shh; [he died] in 1285 AH [1868-69 CE], and is buried in $yagz. He is buried together with the Holy Muammad-diq [q.v.], within the same enclosure [in the cemetery]. According to his son #Arab-Shh, #Arab-Shhs teacher once said,
226 \jj #Arab-Shh was a patron active in eastern Kazakhstan. Qurbn-#Al credits him with having built mosques in the towns of $yagz, Bkhta, and rjr; cf. Tawrkh-i khamsa-yi sharq, 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-Shhs fathers name is Muammad-Sharf, his fatherin-laws name is Muammad-Sharf, and his teachers name is also Muammad-Sharf. God willing he will be all right among these three Muammad-Sharfs. 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 Muammad-Sharf] replied Im afraid to go to a Russian doctor. Theyre 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 girls 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 girls illness, and she recovered. After a few months she went to thank the doctor. [She said], Doctor, Im the person who came at such-andsuch 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 girls 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, youll 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 girls 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/ Muammad-Manr ^shn [His father] was originally from the city of Khqand and in 1240 AH [1824-25 CE] he came here, that is, to the Kirey tribe at the headwaters of the Irtysh. After that Manr 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 shaykhs deputy;

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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] murds. They forgot his name and he became known as Kirey ^shn. He got married, settled down, had children, and everyone collected into a single big encampment. When he camped in winter and summer 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 ajj 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 ajj 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 ajj 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 Qurns and books were given as gifts. A blessed beard hair of the Prophet Muammad was also promised but on this trip he himself didnt obtain it. Later his sons visited [and obtained it]. He begged the tribes permission, expressing the following intention, After the blessed beard hair of the Prophet Muammad 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 Muammad there...? But after the tribe didnt give its permission, they heard that he had taken the blessed beard hair of the Prophet Muammad, 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 mb,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 Muammad
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).
228

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there. In 1320 AH [1902-03 CE] he took his final journey and in his place they left his son Khallullh Makhdm. May God have mercy on him. He was someone who gave blessings like the Pole of the Era [zamnning qub].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 ^shn of the Kirey Country, the Holy ^shn, or Father. He died one year short of a hundred at someones [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-grandchildren. He was also quite wealthy. /88a/ Muammad-Jn b. Fakhr ad-Dn b. Khald [Khald] was originally from the village of Tshkich231 in the environs of Kazan. Later he came to live in Semipalatinsk. His son Fakhr ad-Dn and [Fakhr ad-Dns] son Muammad-Jn were born in Semipalatinsk. This Khlid was nicknamed Millionaire Khald. His son Fakhr ad-Dn was one of the itinerant traders among the Kazakhs, and [Fakhr ad-Dns] son Muammad-Jn 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 Khall By, he became a partner with, and son-in-law to, [Khall Bys son] \jj #Abd al-Qdir. Because he was a quiet-spoken, good natured, thoughtful, repentant and solid person, they nicknamed him the Stern Blonde [Qiyn r]. 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 Qub az-Zamn, the highest rank in the hierarchy of Sufism. 231 See note 135.

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He is the fifth imm of the city of Bkhta. Since his honored name was recorded in the Tawrkh-i Khamsa, [the information about him] has not been repeated.232 Ni#mat-Jn He was probably a Bashkir from Ufa district. He was the second imm of the Tan-By Mosque233 in Semipalatinsk. /90a/ The Letter Ww Walullh Anwrf This person was a Teptiar [tibtr].234 Initially he lived in those regions,235 and then he came to the city of Semipalatinsk. He studied with Damull Amad-Wal, got married there, and later went to the town of Jaysn. After the death of the imm in Jaysn, the very learned Mull Ab Bakr, the son of #Al , they made him imm; a few years later he quit the position of imm and took up commerce. Today, in fact, he is a councilor of the city of Jaysn. 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 Tawrkh-i khamsa-y sharq, Najb Qr was summoned from Semipalatinsk in 1311 AH [1893-94 CE] to be the seventh imm in Bkhta; 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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This [person] was the first official [kzl] imm of stkmen. Before this time no one would be [officially] appointed. When the mosque was built he was the first imm. In 1282 AH, 1868 CE Mull #Al Muft [q.v.] became imm. Later Ysuf Mull became imm.236 He died in 1315 CE [1897-98 CE]. Between Mull #Al Muft and the Holy Wildn there was one imm. I do not know his name. /91a/ Walullh This person was the son of an imm in Orenburgs Qrghl.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 Wal the Thief [Dz Wal]. In Bukhara they called him Wal the Thief because he had the habit of stealing some item when he would go into someones 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 Bkhta, he stopped and stayed there for a year. The reason for his stay in Bkhta [was the following]: when this Wal first came to Chawchak (he had come from Semipalatinsk and Jaysn), he stayed in our guest room. His initial arrival in Chawchak and his sojourn in Bkhta was as follows. I was sitting in the house when one of the children came in and said, Someone is at the door. Hes saying I come from Bukhara. I said, Hes someone whos brought letters and news from the boys

236 A reference to Ysuf b. #Ibdullh Tnbyef, whom Amad-Wal identifies as having succeeding #Al Muft. He also lists Ysuf among his former students; cf. Frank and Usmanov, Materials, 36. 237 That is, the town of Qrghl, or Sa#d, 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 imms in this town cf. Ri ad-Dn b. Fakhr ad-Dn, Sa#d, (Kazan, 1897). 238 A town in southern Kazakhstan, known as Dzhambul in Soviet times; recently its classical name, Taraz, was restored.

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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 Ive come by way of Jaysn. 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. Its a bad one, he said. I said, It is newly opened. [He said], Even now the city doesnt 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 about the 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 didnt 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 Ulgh Bk Madrasa, I answered. What were they studying? he asked. Now, probably scholastic theology, I answered. There are a lot of madrasa students in Bukhara now. Its impossible to know each one of them and to know the ones taking lessons. Im 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, Kaml

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Mull239 and Amad-Wal 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 didnt understand anything. Here one of them became a arat and one became an khnd, 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] Bayn arr. 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, ^shn qr, we were two brothers, the sons of an imm from Orenburgs Qrghl, who was also an shn and recitor of the Qurn. My brother sent me to Bukhara for education and said, I will send you money later. He didnt 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 frightening and surprising me from the start, wouldnt it have been better from the very outset to tell the truth about your situation? If Id done that, you wouldnt 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. Dont 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 didnt 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

Kaml ad-Dn b. Muammad-Ram [q.v.].

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he only looked down at them and sat as if not paying attention to anyone. The ones who hadnt 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 Bkhta. /92b/ Now as he was getting ready to go, [he said], Theres a town called something like Bakhsh or Shakhsh.240 Ill stay with someone there. We bade him farewell and said, Theres an imm there called r Mull.241 Youll be a guest for one or two days. Stay there. He went to Bkhta. At the time for the noon prayer, r Mull reached the mosque and they met on the street. [r Mull] said, We have no guest room. Stay at the Holy ^shns,242 and he went and showed him the house. When they reached the Holy ^shns gate, it turned out that the shn was at the noon prayer. They sent for the mull and put [Walullh] up in the guest room. That day there was a banquet. After every one had come and seated themselves, The Holy ^shn 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 mulls, and an argument had started. Mull Wal arrived 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, \jj \anafya said, Gentlemen, if you explain this to the new guest, perhaps he will provide a decisive answer. He is not considered to be an idle person. After he had spoken, [Mull Wal] gave the jj 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, well 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 Wal 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

That is, Bkhta. Here a reference to #Abd al-Qayym, initially the first imm in Bkhta, he was later reinstated after the departure of the second imm, #Abd al-\aqq; cf. Tawrkh-i khamsa-yi sharq, 423. 242 A reference to #Abd al-Mannn b. Trsn Khwja Bukhr, who served as imm in Bkhta at some point after r Mull; cf. Tawrkh-i khamsa-yi sharq, 423.
241

240

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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, lets make him imm. Lets 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 ^shns house and convened a council. That person said, You said we need a wise imm. r 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 imm, and [only] after that would we say we need an imm. 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 ^shn said, Fine, lets 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 shn] 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 Wal] cut short the speech, and asked, Sir, it has been many years since I left Bukhara. Ive forgotten my lessons, my colleagues, and the name of the madrasa. If youre not selling the tea you served, then give it; [but] if youre implying I wont serve it if you dont know whats being asked, go find out for yourself. The shn was astonished /93b/ and wondered, Did he rebuff what I had to say because hes a madman or because hes 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 didnt 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
Qurbn-#Al has the shn as the subject in this sentence, but the rendering given seems better to fit the context.
243

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have a beautiful mosque, and as for the madrasa, its been built too. Our town needs an imm and mudarris such as your respected self. If you agree, our people will request [you] for the position of imm. After the mosque was vacated, he prayed and said, Your mosque is fine, but Im horning in on the person who is already imm and taking food out of his mouth. They stopped him, and replied, Name your conditions, and well act on the basis of that. Then they said, Now well 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 saying Whether he goes or stays, the madrasa will be good. Some said, Although the shn 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 hes 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 namz 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, Lets 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 imm and he said, Let me test this person for the position of imm and check his Qurn recitation; and they would not offer him the position of imm. 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, weve given him leave. Let him clear out of the madrasa. As for the mull, he declared, You detained me. I wouldve reached Awliy-$t by now. Now Ive used up my travel money. You should reimburse that travel money. They replied, Fine, hes a traveler. That year he spent the summer and maybe the winter and he didnt do a single thing except very rarely read the Qurn in the mosque, two or three times. Yet they showed him respect, saying, Hes a traveler. Only the muazzin $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, Hes a traveler. One day in the mosque there was Qurn recitation; he [Walullh] said the ar-Ramanu #allama al-Qurna244 after the a#uzu bismillh [prayer], and stopped. They whispered him a prompt, and he read the subn rabbika.245 After the prayer, $q Mull upbraided him, What got into your ignorant ar-Ramanu [sra]? Couldnt you read inna a#ayna246 [and] qul h Allh [instead]?247 and cursing him, he got up and left. The next day during the obligatory morning prayer, while the imm had not yet come, $q Mull went to the mirb. He had intended to read more than the 87th sra of the Qurn, but having stopped at the beginning of the 87th sra, even though [the missing section] was whispered to him, he wouldnt accept it, and he went into the ritual bowing in prayer [ruk#]. When he had performed the prayer and gotten up, the Heavy Mull [Juwn Mull]248 was standing by the door, and when people said, Dmull, why are you standing there, he replied I am waiting for the 87th sra. Then he sat for a long time and said, What got into your ignorant 87th sra. Couldnt you read inna a#ayna [and] qul h Allh [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], Theres nobody who doesnt die. When one is placed in the grave, two angels will come and ask questions. What will their questions be, and what should our answers be? [The mull replied], The angels will first ask, Whos your God and whose slave [qul] are you? To that you will say, Im Gods slave. Then they will ask, Whos community do you belong to. If you say, Im in $q Mulls community He [the angel] wont know him
A reference to the 55th sra, called al-Ramn. The beginning of the first verse (yat) of the 87th sra (al-A#l). 246 The beginning of the first verse (yat) of the 108th sra (al-Kawthar). 247 The beginning of the first verse (yat) of the 112th sra (al-Ikhl); the idea here is that the 55th sra, with 78 verses, was too long for $q Mull to properly recite. On the other hand, the 87th sra is only 19 verses in length, while the 108th consists of only three verses, and the 112th of four. 248 At this point Qurbn-#Al introduces what was evidently one of the nicknames of Walullh.
245 244

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and therell be no angel. As long as they hear his name, theyll be unable to ask you further questions and will leave. The Kazakh was astounded, got up, and left. During the month of Raman, I went to read [the Qurn]. 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 Gods creatures are good. [But] I was subjected to this misfortune by being unaware of their [small] number. When I said, My goodness! Whats the problem? he replied, I stayed in Leps for more than a year. I lived in a room in the mosque. Sometimes I couldnt go out to the Friday prayers, let alone the five daily prayers. [The mosque] had an imm named Dmull \usayn [q.v.]. He never once said, Why arent 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 didnt go, they would say, Why didnt 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, \anafya \jj 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 mulls from the Kazakhs outside [of town]. When jji said, This year there wasnt even any, [The mull] said, How is there income? The jj said, If there are wealthy Kazakhs, their offerings for Qurn recitations and their alms are quite lucrative. The mull let out a long sigh, Just my luck. If I heard the news, Theres cholera there, I would come running, thinking, Somethingll 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. \jj \anafya [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. [Wal replied], I dont 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, [Wal] replied, I dont know. As many times as they were asked, they wouldnt say who they were. After that, \jj said his wife is who it was, and as for the man, it was he himself. After he had said this, [Wal] said, The sender of Gods blows here isnt you, then? As a result, he left Bkhta, and when he had passed Qapl, he went and stayed in Tl Qrghn [Taldykurgan] with a merchant from Petropavlovsk. When he said, Im coming from Chawchak via Bkhta, they described their fellow citizens of Petropavlovsk as far as they knew each one. When they reached \jj \anafya, he asked, Whats that person like in Petropavlovsk? and they answered, Hes a good enough person. [He replied] Hey, in Petropavlovsk if hes 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 Ynus Mull Namngand He was the third imm in Upper Mosque [in Chawchak]. After a year he departed to the city.249 Yay $khnd He was from the Dn Kazakhs250 and attained the rank of khnd. In 1869, when the Kazakhs were removed from the authority of the [Orenburg] muft, his position as khnd was abolished.251 His son #Abd al-#Alm and his grandson Muammad-#Alm b. Ms were my classmates. This #Abd al-#Alm was [my] classmate in school, and after he finished his lessons, he wore European-style clothes and would go
249 Presumably to Semipalatinsk. Elsewhere Qurbn-#Al indicates that he succeeded $rtq Qr as imm of this mosque; cf. Tawrkh-i khamsa-yi sharq, 638. 250 Unclear reading. Dn may be a reference to a locality or to a Kazakh clan. Another possible reading could be dna, meaning, authentic, genuine. 251 A reference to the reforms of 1868.

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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 #Abd al-#Alm talking about a 25-ruble loan. When he said he didnt have the money, [the man] said in a very solicitous manner, If you dont have it on you, ask the khnd for it and get it. Hell send it to you soon; so along with that person, #Abd al-#Alm 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 khnd stared at his son and said, Look at your appearance. You think youre a clever Russian who earns money, and he shouted, You should know that youre a bad Russian who isnt fit for shit. In his physique he was large-bodied and tall, and he was /97a/ an eloquent, intelligent, and renowned person. A few years into his possession of an khnds license [kzlq], he rained many blows on the population, and because of this, many conflicts with his community arose. They didnt remove him with complaints and documents. As long as the license was in effect, the people didnt remove him. One time, he came to the madrasa during a banquet, when they were documenting something. I dont know if he said it was in Omsk [msk]252 or St. Petersburg [Pitirbr], [but] he said, When I went to a lawyer, and explained my complaint, [the lawyer said], Its in such-and-such a library in such-and-such a law book. Go there, and in a weeks 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 [Yay] boasted that, From this [suit] it became clear that our Kazakh people were noticed here [in Omsk and St. Petersburg] and they entered the Tsars council, #Abd al-Jabbr 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 shar#a a thousand years ago. He [Yay] 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,
Omsk was the capital of the province of West Siberia, and was the administrative center for most of the Kazakhs in the Middle Zhuz.
252

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and recorded it so. Although it is unknown in what year Yay $khnd 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 ajj, our class-mate Muammad-#Alm was our travel companion from Kirkow [Pavlodar] to Semipalatinsk. It seems had children in a [Russian-sponsored] school [ishkl] 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 crows nest). When they asked, Earlier you used to fault those who went about in that fashion. What happened, youve adopted that look? He replied, The way we went about earlier was stupid. /97b/ According to #Abd al-#Alms information and description, Yay $khnds genealogy is as follows: $rghns son was Basantiyin; his son was Bymambat. Bymambat had four sons: Bqa, Kbir, Qynby, and Jmny.253 We heard that the descendants of Kbir are in the Khqand region. The [other] three sons are in these regions. He said Our ancestry is from Bqa. Bqas son was tby; his son was Dawlat-#Al; his son was Twr; his son was Raman; his son was Mull Yay who became the district [qrjny] khnd under the old law. His son was #Abd al-#Alm; his sons were N, Asadullh, and #Abd al-\ayy. This is the account of #Abd al-#Alm. When we were receiving instruction, Yay $khnd 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/ Ysuf $khnd Kshghar 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 Ysuf $khnd. He was trained in Kashghar, and then lived for sev253 This genealogy is evidently heavily condensed. Several generations between Basantiyin and $rghn that are in the numerous published variants are absent in this version. Similarly, Bymambat does not appear in the published version as a son of Basantiyin; cf. note 20.

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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 ^mn Shngya Mosque in Qars.255 This person gave permission to perform the Friday prayers and he appointed an imm by the name of $t-Khn. 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 imms, those who became renowned as mulls, 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 \anafya jurisprudence, 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, Materials, 68-97.

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index of geographic names

173

INDEX OF ETHNONYMS
Arabs, 29b, 48b, 81a. Bashkrs, 24b, 30a, 33a, 41a, 48a, 89a, 107b. Bashkr-Mshars, 78a. Bshqord, see Bashkrs Bshqord-Mshchr, see Bashkr-Mshars Bys, 36b. Bays, see Bys. Byjgt, 48b, 71a. Btaby, 26a. Chala Kazakhs, 70a, 71a. Chl Qazq, see Chala Kazakhs Chamar, 26a. Chnese, 53a, 56b, 87b. Crmeans, 29b. Jlyr, 26a. Jns, 26a. Kshghars, 35a, 76a. Kazakhs, 26a, 27a, 36b, 38a, 45b, 48b, 53b, 58a, 66b, 67a, 70b, 82a, 87b, 94b, 95a, 96b, 97a. Kenja, 74b. Khty, see Chnese. Kry, see Krey Krey, 71a, 87ab. Naymans, 26a. Mambat, 71a. Mshars, 42b, 82a. Mshchar, see Mshars. Murn, see Murn Murn, 31b, 45b, 57b, 74b. Muslms, 33a, 35a, 55a, 58b, 62ab, 63ab, 70a, 83b, 85a, 93b, 95a. Nghy, 71a, 95a. chqd, 26a. Qaq, see Kazakhs Qarqyl, 26a. Qrm, see Crmeans Qrj, 36b. Qzy, 58a. Rmadn, 26a. Rs, see Russans Russans, 45ab, 62ab, 63ab, 66b, 79a, 85a, 86b, 96b. Sard, see Sart Sart, 70a, 95a. Sayqam, 26a. Tatars, see Nghy Teptar, 90a. Tbtr, see Teptar Tbqt, see Tbql Tbql, 74a. Tma, 33b, 41a. Turkmn, see Turkmens Turkmens, 92a. ysn, 26a. zbek, 32a.

174

index of geographic names

INDEX OF GEOGRAPHIC NAMES

Afghanistan, 52b. Almaty, 31b, 52b, 56b. Almetevsk, 78b. Altay Mountains, 87b. $lt Shahr, see Kashgharia America, 66a. $rqt, 71a. Atlantic Ocean, 66a. Awliy $t, 91a, 92a, 94a, 95a. $yagz (city), 39b, 41a, 42a, 58a, 64b, 78ab, 86b, 107b. $yagz (department), 83b. Bkhta, 24b, 29b, 34a, 53a, 89a, 91a, 92ab, 107b. Barng, 44b. Bolshoi Mingar, see Ulgh Mangr. Bukhara, 22ab, 23ab, 26b, 30b, 41a, 45b, 48a, 52a, 53a, 56ab, 65b, 67a, 70a. 71a, 73a, 76a, 78ab, 79a, 80a, 91ab, 92a, 93a, 106a. Chawchak, 22b, 24b, 26ab, 33a, 34a, 35a, 37b, 39a, 40a, 42a, 47a, 48b, 49b, 52b, 56b, 57b, 66b, 67a, 68ab. 71a, 76a, 77a, 78b, 79a, 81ab, 87a, 88a, 91a, 96b, 98a. Cheliabinsk (district), 78a. China, 52b, 66ab. Chisty, 23a, 65b. Chistopol, see Chisty Chuguchak, see Chawchak. Egypt, 52b, 79a, 84ab. Europe, 79a. Ferghana (region), 21b. Fez, 66a. Greece, 55a. ^ml River, 71a. Irtysh River, 31a, 87a. ^shk, 45a. Istanbul, 44a, 45b, 49b, 52b, 73a, 79a, 84ab, 85b, 87a. Jaysn, 46b, 64b, 90a, 91a. Jannat al-Bqya, 29b. Juwn Tb, 34a. Kabul, 52b. Kashghar, 52b, 98a. Kashgharia [$lt Shahr], 82a. Kazan (city), 39b, 42a, 76a, 108a. Kazan (region), 42a, 45a, 78a, 80a. Kirakw [Pavlodar], 26a, 97a. Khqand, 70a, 87a, 97b. Kk Tirk [Kokpekty] (city), 44a. Kk Tirk (department), 37b, 45b, 74ab. Kokpekty, see Kk Tirk. Kopal, see Qapl. Kshkar, see Qishqr. Kubian, see Kuwm. Kchr, 82a. Kuwm, 42a Lepsy, see Leps. Leps [Lepsy], 39b, 61a, 66b, 79a, 94b. Machkara, 52a, 82a. Makarevo, 62a. Mamdsh (district), 64b. Man, 71a. Maskara, see Machkara. Mazrbsh, 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. Paranga. see Barng. Pavlodar, see Kirakw. Petropavlovsk [Qzljr], 76a, 95a, 108a. Qapl, 64b, 80a, 95a. Qrghl, 91a, 92a. Qars, 98a. Qrmish, 78a. Qazn, see Kazan. Qishqr, 39b, 42a, 45a, 58a, 75a. Qzljr, see Petropavlovsk. Qlja, 81a. Ryiq, 29b. Rmcha, see Urumchi Russia, 79a. Saint Petersburg, 45a, 97a. lr, 48a. Samarqand, 61a. Sem, see Semipalatinsk Sempl, see Semipalatinsk

index of geographic names

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 $yagz. Shak, 52b. Shawshak, see Chawchak. Shkh, 49b. Shirvn, 52b. Tl Qrghn [Taldykurgan], 95a. Taldykurgan, see Tl Qrghn. Tsh Tb, 34a Tashkent, 21b, 37b, 42a, 48a, 52b, 56b, 77a, 78a, 87a.. Tshkich, 61a, 88a.

175

Tiumen, 68b. Troitsk, 76a. Tbn Chak, 64b. urfn, 71a. Turkey, 55a, 65b. Ufa (city), 73a, 86b. Ufa (district), 89a. Ulgh Mangr, 44b, 69a. Urdzhar, see rjr. Urgench, 78a. rjr, 71a. rnshbsh, 61a. Urumchi, 49b, 71a. stkmen [Ust-Kamenogorsk], 70a, 90b. Ust-Kamenogorsk, see stkmen. Warsaw, 54b, 55a. Zaisan, see Jaysn.

176

index of names

INDEX OF NAMES
Names followed by an asterisk indicate a separate entry in the biographical dictionary. Numbers indicate folio number. #Abd al-Aad Khn, 53a. #Abd al-#Alm b. Yay $khnd, 96b97b. #Abd al-\aqq b. #Imd ad-Dn,* 58a, 68a. #Abd al-Jabbr (merchant), 57b. #Abd al-Jabbr b. #Ubaydullh,* 65b, 83b-85a, 97a. #Abd al-Karm b. Ab Bakr,* 68b, 82a. #Abd al-Mannn Khwja Bukhr, 24b, 92b-93a. #Abd al-Mmin $gha Lepsiw,* 66b. #Abd al-Qdir \jj b. Khall By, 88a. #Abd al-Qahhr Namngand, 26b, 40a. #Abd al-Qayym (of Bkhta), 92b. #Abd ar-Raman b. Bk-Trghn b. Sqrn, 36b. #Abd ar-Raman b. #Ubaydullh,* 70b. #Abd ar-Raman Khn, 52b. #Abd a-diq b. #Abd al-Laf,* 66b67b. #Abd a-amad, Khwja, 21b. #Abd as-Sattr $yagz, 58a. #Abdullh b. #Ubaydullh b. #Abd alFay Qazn,* 68a, 73a. #Abdullh b. Yay al-Machkaraw, 82a. #Abdullh, Miyn, 21b. $bly Khn, 36b. Abl-Qsim ^shn b. Khn Tra ^shn Tshkand,* 21b. Ab Bakr (Caliph) Ab Bakr Qaffl, 77a. Ab Bakr b. #Al (of Jaysn), 90a. Ab lib b. Muammad-\fi b. Amr, 107b. $dy \arat, see Thir b. ubn-Qul al-$d Afln (wrestler), 45ab. Amad, f, 21b Amad ^shn b. Qizil-Muammad b. #Abd ar-Raman,* 22a, 80a, 106b. Amad-Ma#m, Miyn, 21b. Amad Midat Afand,* 44a, 85b-86a. Amad Mull,* 24b. Amad-Jn b. $lty By,* 31a. Amad-Jn Shahd,* 30b. Amad-Jn Qr b. Muslim,* 31a. Amad-af Qr b. Mull IlMuammad,* 23a, 81a. Amad Tr, 34a. Amad-Wal $khnd b. #Al al-r,* 23b, 90a, 91b. $ldr Ksa,* 32a. Alexander I (tsar), 45a. #Al (Caliph), 21b. #Al \jj b. Muammad-#Alm,* 69b. #Al Muft b. Wald,* 70a, 90b. #Al Khn b. Tilw-Bird, 37b. #Alm-Jn $gha b. Bayzid $gha, 72a. Amr \aydar, Sayyid, 80a. Amr-i Sa#d, see Amr \aydar $q Blq Mull,* 26a. $q Mull,* 29ab, 94ab, 107b-108b. Aqsq Kilmbat, 26a. #Arab-shh \jj b. Muammad-Sharf, 78b, 86b. $rtq Qr b. #Abd al-Qahhr Namngand*, 26b-27a. $t-Khn (of Qars), 98a. Bb-Jn,* 36b. Bby*, 33a-34a. Blqchn, (consul), 53a. Bq Khn Tra, ^shn, 21b. Brmaq Mir, 33b-34a. Basantiyin b. $rghn, 26a, 97b. Bk-Khwja b. ysmby,* 36b. Bk-uln Tr, 33a-34a. Bk-Trghn b. Sqrn,* 36b. Bstn Bir,* 36b. Bky Khn, 45a. Bqa b. Bymambat b. Basantiyin, 97b. Bqch By, 31a. Damn \arat, see Muammad-Amn Manrof Dd Mull b. #Abdullh,* 44a. Dawlat-Shh, see Dawl Pahliwn

index of names
Dawl Pahliwn,* 44b-45b, 63b. Dln \jj,* 44b. Duwn b. Janibek b. Chik,* 45b. Dz Wal, see Walullh (of Awliy-$t) Fayzg, see Fayllh (of Semipalatinsk) Fayllh (of Semipalatinsk),* 72a. Fayllh b. Muammad-Yr,* 72a, 80a. Falullh Ghulm-Qdir, see GhulmQdir, Miyn Falullh b. Ni#matullh,* 73a. Fakhr ad-Dn b. Khald, 88a. Frq, Miyn, 23b. Fda-Amad b, ^brhm $khnd,* 73a. Fride, General, 52b. Ghiys ad-Dn b. Ysuf,* 48b, 71a.. Ghulm-Qdir, Miyn, 21b. \fi $gha \jj, 45a. \akm-Jn Mull,* 41a. \amd Qr b. #$lim-By alMarghinn*, 40a. \ammd b. \usayn, 61a. \anafya, \jj, 94b-95a, 108ab. \asan Aqsaql, 31b. \asan Mull,* 41a, 42b, 64b. \asan b. Ni#matullh Chanishev, 49b. Hshim Khn b. Abl-Qsim ^shn, 21b. \usm ad-Dn Shamaw,* 40b, 44b, 83b. \usayn #Abdulln, see #Al \jj b. Muammad-#Alm \usayn, Khalfa, see Muammad\usayn, Khalfa \usayn b. \asan, \jj (merchant), 66b. \usayn b. Isml, Damull,* 34a, 39b, 42a, 61a, 79a, 94b. \usayn b. Ni#matullh Chanishev, 49b. \usn ad-Dn b. Nabullh $yagz,* 42a. Ibrhm (prophet), 48a. Ibrhm b. Qr #A,* 23a. Ibrhm $khnd b. Amad ^shn,* 22b, 68a, 83b. Ibrhm Bybatcha, 57b. Ibrhm Isq By, 108a. Ibrhm By b. Sayyid-Ja#far, 49b. #^d-Muammad (interpreter), 67b. #Imd ad-Dn as-Smpl, 68b. Imm Qaffl Shsh, see Ab Bakr Qaffl #Inyatullh,* 70a.

177

^r-Ghz (wrestler), 45ab. #^s b. Ibrhm,* 23a, 69a. Isq $khnd b. Amad ^shn,* 31b. Ism#l b. Amad Ishn, 31b. Ism#l b. Kinn-By,* 31b. Ism#l b. Ms al-Machkaraw, 58a, 75a. Ism#l Psh, 52b. Jall ad-Dn Tshkand,* 39a. Jnblt Mir b. Brmaq Mir, 33b34a. Janibek Khn, 32a. Jrullh (imm), 61a. Jirancha Chichan,* 32a, 38a. Jly Aqsaql, 31b. Jumntk Aqsaql, 41a. Jly Aqsaql, 66b. Juwn Mull, see Walullh (of Awliy$t) Kaml ad-Dn b. Muammad-Ram,* 44a, 75a, 84a, 91b. Kaml ad-Dn b. Jaml ad-Dn ^shn,* 77a. Karam \af,* 76a. Karm Qr Kshghar,* 56. Karm-Dd (interpreter), 67a. Kaufman, see von Kaufman Khald (of Tashkichu), 88a. Khall By, 88a. Khallullh b. \asan,* 42b. Khallullh b. Muammad-Manr ^shn, 87b. Khliq $gha,* 42a. Khn Tra ^shn Tshkand, 21b. Kirey ^shn, see Muammad-Manr ^shn Kolpakovskii, General, 31b. Mlik b. Muammad-Ram Shamaw,* 44b, 76a, 83b-85a. Midat Afand, see Amad Midat Afand Mu#addal Khn see Muammad-#Al b. #Umar Khn Muammad (prophet), 87ab. Muammad-$khnd Kshghar,* 81b. Muammad-#Al b. #Umar Khn, 21b. Muammad-#Alm b. Fayllh b. Muammad-Yr,* 72a. Muammad-#Alm b. Ms Yay $khnd, 96b. Muammad-Amn Manrof,* 42b, 82ab.

178

index of names
Rziq b. Fayllh, 72a. S#at-Jn,* 56a. diq b. Fayllh, 72a. af Qr b. Jrullh,* 61a, 64b. af-Qul By, 22a, 106a. Safar-#Al,* 57b. alh ad-Dn b. Isq al-Qazn, 39b. li $khnd,* 62a-63b. Salm-Giry Muft,* 53b. r Kilmbat, 26a. r Mull, see #Abd al-Qayym (of Bkhta) r Mull, see Muammad-Amn Mansrof r Mull \jj, see #Abd ar-Raman b. #Ubaydullh Sayf ad-Dn b. \usayn Snyf,* 54b55a. Sayyid Kaml see Kaml ad-Dn b. Jaml ad-Dn ^shn Shaf By, 22a, 106a. Shh \jj,* 58b. Sharaf ad-Dn b. Sirj ad-Dn Faylln,* 58a. Shaykh al-Islm b. Muammad-diq $yagz,* 58a. Shir-#Al Khn, 52b. Shishmardan (Russian consul), 26b-27a. Sibl Tr, 72a. Sirj ad-Dn Faylln, 58a. Sokov (Russian consul), 31b. Sulaymn Qr b. Ibrhm-By Shamaw,* 56a, 76a. Sulaymn Tr b. Bk-uln Tr, 34a. Sultanov, Mukhamediar, see Muammad-Yr Sultn f Thir b. ubn-Qul al-$d, 82b. Tj ad-Dn Khalfa as-Samarqand, 61a. Tshqr b. Kmil-Jn By,* 37b, 42a. Tawakkal Khn, 53b. ayyib Mull,* 61a, 64b. ayyib b. Wald, 71a. Tevkelev, Salimgirei, see Salm-Giry Muft Tilw-Bird,* 37b. Timr-#Al Bybatcha, 72a. Trsmby Tshkand, 62a. #Ubaydullh b. #Abd al-Fay Qazn,* 68a. nnn Khn, 53b. #Usmn Qr b. Ab Bakr,* 23a, 67a.

Muammad-Bk, see Dln \jj Muammad-\fi b. Amr, see $q Mull Muammad \usayn, Khalfa, 22a, 106a. Muammad-Idrs, Miyn, 21b. Muammad-i Naqshband, 21b. Muammad-Jn Mull* (of Qapl), 80a. Muammad-Jn b. Fakhr ad-Dn,* 88a. Muammad-Jn b. Muammad-Qul,* 78ab. Muammad-Jn b. Wald, 71a. Muammad-Jn By Ishtirkf, 75a. Muammad-Karm b. Isq alMachtaw, 39b. Muammad-Karm b. MuammadRam al-Qazn, 65b. Muammad-Manr ^shn,* 87ab. Muammad-Munr, Miyn, 21b. Muammad-Nr ^shn b. Khir,* 81a. Muammad Prs, Khwja, 21b Muammad-diq b. Isml $yagz,* 34a, 39b, 41a, 58a, 78a, 86b. Muammad-Sa#d,* 81a. Muammad-Shh b. Khlid,* 23a, 79a. Muammad-Sharf (of Ayaguz),* 86b. Muammad-Yr, Miyn, 21b. Muammad-Yr b. ^sh-Muammad Mazrbsh,* 22a, 72a, 80a, 106a. Muammad-Yr Sultnf* (mufti), 83a. Musin b. Il-Muammad,* 81a. Ms Qishqr, 62b-63a. Najb Qr, 89a. Ni#mat-Jn (of Semipalatinsk), 89a. Ni#matullh Chanishev, 49b. Niyz-Qul at-Turkmn, 78a. Nu#man, Miyn, 56a. Nr-Mahd, Miyn, 21b. striyf, General,* 31b, 83b-85a. Paul I (tsar), 45a. Pirimqul Qr b. Ibrhm Qr Kshghar,* 35a. Qaharmn Mull, 74a. Qar Kilmbat, 26a. Qr Manr, see af Qr Qsiq,* 37b, 74b. Qnn-By b. skn-By,* 74a. Qurbn-Badal, Dmull, 21b. Raman Afand b. Sayfullh Chanishev,* 49b, 54b, 78b, 79a. Ri ad-Dn b. Wald,* 22b, 23a, 48ab, 71a, 73a, 84a-85a.

index of names
Vladimir, Prince, 45a. von Kaufman, General, 52b. Wald Mull, 85a. Walullh (of Awliy-$t),* 91a-95a. Walullh Anwrf,* 90a. Wil By \jj, 23a, 69a. Wildn (of stkmen), 90b. Yahd b. Ab Bakr, see #Usmn Qr b. Ab Bakr Yay $khnd,* 96b-97b. Ya#qb Bk, 52b. Ynus Mull Namngand,* 96b.

179

Ysuf, Mull (Chala Kazakh), 48b. Ysuf $khnd Kshghar,* 98a. Ysuf Mull (of stkmen), 90b. Ysuf b. Fayllh, 72a. Zak Mull,* 46b, 85a. Zkir Afand,* 47a. Zamn-Bk Afand,* 52b-53a. arf (imm),* 64b. arf b. \asan Mull,* 64b. Zayn al-#$bidn b. #Abd al-Mannn,* 52a. Zubayr Shh, see Shh \jj