Scientists Ulama of Dagestan. Islamic culture and Islamic traditions in Dagestan
There were many difficult situations in the life of M. Abdullayev. In the Dagfilial of the Academy of Sciences of the USSR, the scientific community of the republic in 1963 discussed for three days his first monograph “Thinkers of Dagestan XIX and early. XX centuries. It was severely criticized as ideologically harmful, and it was recommended that it be suspended. 17 works were confiscated from him with the accusation of the author of idealizing the patriarchal-feudal past. But even under these conditions, the professor continued scientific work, performing a bold scientific feat, revising the established scientific literature and the assessments of the pre-Soviet Arab-Muslim cultural and philosophical heritage enshrined in party documents.
Many scientists in the Center and other republics did not believe that there was a scientific and philosophical thought worthy of study in pre-Soviet Dagestan.
Thanks to his publications in Russian and foreign languages, pre-Soviet Dagestan appeared before the world as one of the enlightened corners of the world. In his review of one of the works of M. Abdullayev, the director of the Institute of Philosophy and Law of the AzSSR, academician F. Kocharli wrote: “... as a result of M.A. Abdullaev completely changed our idea of the level of development of the spiritual culture of the peoples of pre-Soviet Dagestan. It turns out that Dagestan did not stand aside from the main road of world civilization, but made its worthy contribution to its development.”
M.A. Abdullaev is the initiator of many areas of philosophical and socio-political science in Dagestan: Islamic studies, sociology, history of philosophical thought, social philosophy, national relations, Sovietology, etc. Now two more objects of study have been added to these problems: philosophical questions of medicine and information science.
The encyclopedic character of the hero of the day appears most prominently in his book “ Actual problems philosophical science". Magomed Abdullayevich is the author of a number of works on Islam, written in the spirit of the requirements of that time.
In modern studies on Islam, he shows that Islam played a huge progressive role in world history and the development of culture, acted as an ideological basis, a theological shell and an integrating factor for the components of the Arab-Muslim culture.
He was one of the first to clearly and with deep knowledge illuminated the problems of Sufism, showed its spread in Dagestan, revealed the essence of the varieties of Tariqat Muridism in the republic: Naqshbandi, Kadiri and Shazili. He highlighted the activities and views of 12 Dagestan Tarikat sheikhs, including 4 living in Turkey. M. Abdullayev showed that Tariqat muridism grew up on the ideas of Sufism, which from the 10th-11th centuries. developed in Dagestan.
He published 30 monographs, 3 collections of articles, 5 teaching aids, hundreds of chapters and articles in collective monographs, collections and journals. Among them: "Kazim-Bek - a scientist and thinker", "Thinkers of Dagestan in the 19th and early 20th centuries", "Philosophical and socio-political thought of Dagestan in the 19th century", "Ali Kayaev", "From the history of philosophical and social Political Thought of the Peoples of Dagestan in the 19th Century”, “Some Questions of the Theology of Islam”, “The North Caucasus through the Lens of Anti-Communism”, “From the History of Scientific and Pedagogical Thought of Pre-Soviet Dagestan”, “Socio-Political Thought in Dagestan at the Beginning of the 20th Century”, "From the history of philosophical and socio-philosophical thought of Dagestan", "Thinkers of Dagestan". Recently, his book "The Reformation of Islam in the 19th - early 20th centuries" was published. His research has not only local, regional, but also general scientific significance.
Magomed Abdullaevich played a big role in the training of scientific and scientific-pedagogical personnel in philosophy. He prepared over 30 candidates and 3 doctors of science for Dagestan and the republics North Caucasus. As the president of the Department of Education of the MAI, head of the departments of DMA, DGU, DSC RAS and director of the fund named after. Sheikh Abdurakhman-Haji, he coordinates the scientific activities of a significant part of social scientists. He is a participant and organizer of many international, all-Union, all-Russian and regional conferences, a member of a number of scientific councils of the country.
His merits are marked by conferring him the title of merit. scientist, All-Union Prize for best work in the area of social sciences, twice State Prizes RD. The hero of the day is a full member of the International Informatization Academy and the president of its Dagestan branch. Magomed Abdullaevich is a talented and experienced teacher, he devoted more than 60 years to teaching and educating the younger generation: he worked in primary, seven-year, secondary schools and universities.
In the Soviet period, many universities of the country invited M. Abdullayev to read special courses. Since 1987, he has been working at the Dagestan Scientific Center of the Russian Academy of Sciences, head. Department of Philosophy and Foreign Languages. His articles were published in many magazines of the USSR and foreign countries, modern newspapers, magazines in Russia and Dagestan.
The hero of the day has developed a special style of presentation - clear and accessible to readers. His articles are distinguished by sharpness and clear formulation of questions, logic, objectivity, conceptual consistency and argumentation.
The hero of the day shows a high sense of public duty, organizational and propaganda abilities, working for many years as the director of the public fund named after. Sheikh Abdurakhman-Haji. Round table meetings, debates, theme evenings dedicated to the problems of educating young people are regularly held here, and their materials are published in the fund's bulletin.
Broad knowledge, purposeful, continuous scientific and pedagogical activity M.A. Abdullaev has earned the gratitude and respect of the peoples of Dagestan, the intelligentsia, and students. And now the venerable scientist, talented teacher is full of energy, amazing diligence and extraordinary productivity.
On these anniversary days, I would like to warmly and cordially congratulate Magomed Abdullaevich with significant event in his life and wish him new successes in science, good health and long happy life!
BULLETIN OF THE IAE INSTITUTE. 2014. No. 1. S. 56-67.
FROM THE BIOGRAPHICAL ESSAYS OF ALI KAYAYEV ABOUT DAGESTAN ALIMS (Scientists in the field of Arabic philology)
G.M-R. Orazaev, Institute of IAE DSC RAS, Makhachkala
Annotation: The article presents translations of Ali Kayaev's essays devoted to the biographies of some scholars - alims of medieval Dagestan, who wrote works in Arabic. The material is borrowed from A. Kayaev's handwritten work "Tarajim-i" Ulama "-i Dagistan" and provided with extensive comments.
Abstract: The article presents the translations of Ali Kayaev"s sketches, dedicated to the biographies of several Medieval Dagestan alims, who wrote their works in Arabic. The material is from A.Kayaev"s handwritten work "Tarajim-i "ulama"- i Dagistan" and it is extensively annotated.
Key words: Ali Kayaev, works of the biographical genre, Muhammad from Kudutl, Davud from Usish, Mirza Ali-kadi Akhtynsky, Yusuf-kadi Yakhsaysky, Ali Kelebsky, Muhammad son of Manilav from Karakh, Said Arakansky, Hasan the Elder from Kudali, Idris from Endirey.
Keywords: Ali Kayaev, biographical works, Mukhammad from Kudutl, Davud from Usisha, Mirza Ali-kadi Akhtynskiy, Yusuf-kadi Yakhsaiskiy, Ali Kelebskiy, Manilav's son Mukhammad from Karakh, Said Arakanskiy, Khasan Senior from Kudali, Idris from Endirei
One of the widely famous works The biographical genre created in Dagestan is, in addition to the works of Nazir ad-Durgeli and Ismail al-Bagini, a collection of biobibliographic essays by Ali Kayaev from Kumukh (1878-1943). It bears the Arabic name "Tarajim-i "ulama" and Dagistan", that is, "Biographies of Dagestan scientists-alims", and contains information about 58 scientists of Dagestan of the VIII-XIX centuries. - authors of scientific treatises on various sciences and branches of knowledge.
Unlike other arabographic works of the biographical genre, which were created by Dagestan authors in Arabic, the work of Ali Kayaev, now stored in the Manuscript Fund of the IIAE DSC RAS (F. 1. Op. 1. D. 1), is written in old Turkish (Ottoman) language. At the same time, the text of the Turkic-language manuscript incorporates individual samples of poetic works created by different authors, which are discussed in one or another biographical essay.
This manuscript was translated by us into Russian in 2011-2012.
The Dagestan Ulama were mostly characterized by "encyclopedia", that is, they were engaged in many sciences and various branches of knowledge. Part of the essays from the said manuscript of Ali Kayaev in our translation is given below.
From among the biographical sketches available in the manuscript of A. Kayaev, we have selected for this publication the works of some of the Ulama of the 17th-19th centuries, who to a certain extent were engaged in Arabic philology - grammar, literature, rhetoric, or composed their poetic works in Arabic.
In particular, these are the persons presented in this selection: Muhammad from Kudutl, Davud from Usishi, Mirza Ali-kadi Akhtynsky, Yusuf-kadi Yakhsaysky, Ali Kelebsky, Muhammad - the son of Manilav from Karakh, Said Arakansky, Hasan the Elder from Kudali, Idris from Andyrey. (Essays about them are on pp. 15-18, 42, 45, 51, 53, 55, 62 of A. Kayaev's manuscript).
The translations are supplied with our comments, which are in the nature of explanations for the names, titles of the works mentioned in the essays presented, as well as for terms and other realities.
MUHAMMED-EFENDI, SON OF MUSA FROM KUDUTL1
Mohammed-efendi was [born] from the village of Kudutl (Koduk), which is now part of the Avar district2. He is considered the very first Dagestan scholar in the field of Arabic philology.
He wrote an excellent review (hashiye) on the commentary (hashiye) of the famous Iranian scientist "Isamaddin3 of the work on Arabic syntax. And this was published4 forty years ago in Istanbul5 (Istanbul). And in the field of Arabic morphology, another commentary of Muhammad-efendi from Kudutl on the work of the scientist is known from Iranian Azerbaijan Ahmed al-Charpardi - "Sharh Shafiye"6, which until very recently was very popular and used in Dagestan.
There are many other, no less beautiful and deep works on Arabic philology, logic, theology ("ilm il-kelam). In addition, the Dagestanis studied on such treatises by Muhammad Efendi as "Quintessence in Arithmetic", "Favour" (" Khulaset al-hisab", "Ridwan"), devoted to arithmetic, chronology.
1 Name in Turkish reading: Kodukly Mehmed-efendi Musa ogly.
In the Russian-language scientific literature, the name of the scientist is found in different variations: Magomed Musalav, Musalav Magomed, Mohammed Musa, etc., and the nisba-surname as Kudutlinsky, al-Kudutli, etc.
From the literature about him: Alkadari G.-E., 1994. S. 151, 220; Abusufyan, 1907, p. 2 (in Kumyk language); Saidov M.-S., 1960. S. 3; Fakhretdinov R., 1914. S. 1-2; Nadir ad-Durgilis., 2004. S. 10, 34, 49-51, 55-58, 63, 67, 75, 249 (in German and Arabic); Nazir ad-Durgeli., 2012. S. 10, 17, 27, 42, 44-51, 56, 60, 120, 177; Abdullaev M.A., 1963. S. 10, 12, 23-27, 30, 130; Abdullaev M.A., 1993. S. 87, 111, 114, 123, 126, 144, 159, 166, 197, 198, 204, 223-225, 333; Krachkovsky I.Yu., 1960. S. 575; Shikhsaidov A.R., 1994. S. 151-161; Gamzatov G.G., 1978. S. 119; Gamzatov G.G., 1982; Kaimarazov G.Sh., 1971. S. 31-33; Nurmagomedov A.M., 1987. S. 72; Aitberov T., Nurmagomedov A., 1981. S. 142-143; Malamagomedov D.M., 2011. S. 135-139;
2 Koduk - Avar village Kudutl (av. Kuduk), now in the Gergebil district of Dagestan.
Ibrahim b. Muhammad b. Arabshah Isfaraini, known as Isamaddin, is the author of the work "Commentary on the book" al-Kafiyya "". By the name of this "glossator" of the 1st half of the 16th century, his grammatical work also has the abbreviated name "Isam".
Here, obviously, the book by M. Kudutlinsky "Khashiya Kuduki ala-l-Charpardi", published by Mustafa Tagustani with the permission of the Ministry public education in 1310 (1892/3) in the Turkish city of Bursa, with a volume of 160 pages, at the Fera "izdzhi-zade printing house. Several copies of this book are available in the fund of early printed books of the Dagestan Scientific Center of the Russian Academy of Sciences. (See: RF IIAE. F.15. No. 197, 436, 452, 463, 495, 528, 616, 888).
5 Istanbul is the capital Ottoman Empire. Now The largest city Republic of Turkey, whose capital is Ankara. The word "Istanbul" used by A. Kayaev was used in the everyday speech of the Dagestanis until the 20-30s. XX century is often used to refer to the entire territory of Ottoman Turkey.
The well-known Azerbaijani scientist Ahmed b. al-Hasan Fakhraddin al-Charpardi wrote in 746 (1345/6) a commentary on an essay on morphology Arabic Ibn Hajib "ash-Shafiyya". (Kashf al-Zunun. Beirut. Vol. 2, Art. 1020-1021). It is called: "Sharh Shafiyya".
Mohammed Efendi of Kudutl was characterized by such an exceptional quality as free-thinking, which he borrowed in Mecca from the famous Yemeni scholar Salih Effendi,7 from whom he learned to express his thoughts openly. Freethinking was the factor due to which Mohammed Efendi could criticize even such great scientists, whose opinions were listened to by the entire Muslim scientific world. Thus, the gift of persuasion by Muhammad Efendi in Dagestan contributed to the beginning of the era of renunciation [from everything worldly] (devr-i tejerrud), the Renaissance8 (devr-i Intibakh). Later, taking his whole family with him, Mohammed Effendi from Kudutl returned to Mecca. He died in Aleppo (Haleb) 9 in 1129, that is, in 1716, 10, according to Christian chronology, and was buried there.
DAVUD-EFENDI FROM USISHI
Davud-efendy comes from a large village called Usysha12, which is located in the Dargin district. Being the owner of a very great knowledge in the field of Arabic philology ("ulum" arabiye), he is considered one of the first teachers of Arabic philology in Dagestan. Studying with Muhammad Efendi from Kudutl (Koduk), Davud Efendi surpassed his mentor (ustaz) in the field of Arabic philology.
He wrote an excellent commentary (hashiye) on the book "Sherkh el-Merah", which is the work of Dinkuzi13 from among the Turkish scholars in the field of Arabic morphology. Davud-efendi's commentary was a popular one and very often used in practice among
Dagestanis. This comment, consisting of ..... pages 14, was published in .....
Temirkhanshure.
Salih from Yemen (al-Yamani) - famous scientist of the 16th century, sheikh (died in 1696). See about him: Alkadari G.-E.,
On the Renaissance (Renaissance) of Arab culture, see: Bartold VV, 193Q; Mets A., 1968; Omarova Z.S., 1999. S. 92-94.
Aleppo (Aleppo) is a city in northwestern Syria. At the time when M. Kudutlinsky was in Aleppo, the city was part of the Ottoman Empire (since 1516).
10 Year of birth according to various sources: 1042 (1632/33), 1047 (1637/38), 1062 (1651/52).
In the literature, there are also different versions of the date of the death of the scientist: 1102 (169Q/91), 111Q (1698/99), 1118 (17Q6/Q7), 112Q (17Q8/Q9), 1128 (1715/16), lm (1717/ eighteen).
11 Name in Turkish reading: Usyshäly Davyd-efendy. He is known as Haji-Daud-efendi Usishinsky. (See: Abdullaev M.A., 1963. S. 27-28, 30, 33; Abdullaev M.A., 1993. S. 87, 111, 123, 159, 197, 2Q7, 222, 224; Baimyrzaev A B., 1965. P. 9; Alkhasova D. M., 2QQ6; Nadir ad-Durgilis., 2QQ4. S. 57; Nazir ad-Durgilis., 2012. P. 12, 14, 44).
The Dargin village of Usisha is now in the Akushinsky district of the Republic of Dagestan.
Ahmed-efendi Dinkuzi ar-Rumi (1451-1481) - Ottoman scholar of the era of Sultan Fatih Mehmed II. Originally from Teke. Daoud Usishinsky wrote a supracommentary to the work of Ahmed b. Dinkuzi al-Rumi. (Bursal® M.T. Osmanli müellifleri. Cilt I. Istanbul, 1971. S. 298 (in Turkish); Gadzhiyeva D.Kh., 1988. P. 71). Dinkuzi wrote commentaries on the grammatical (sarfu - morphology) writings "Marah al-arwah" by Ahmed ibn Ali Masud (author of the 8th century), under the title "Sharh Marah al-arwah".
Gaps in the text of A. Kayaev's manuscript. Obviously, we are talking about the book "Hashiyat Davud "ala Sharkh al-Marah", published in the printing house of M.-M. Mavraev (Temirkhanshura, 1328/1909 - 326 pages, in Arabic) (see: Osmanova M.N., 2008. S. 60-61).
In addition, Davud-effendi wrote an excellent commentary (hashiye) on the preface of the book on Arabic morphology by Ahmed al-Charpardi15 "Sherkh al-Shafiye". One of the lists (nuskhe) of this commentary is available in the library of Akhmedkady-efendy in the village of "Obokh, Gunib District"16.
Davud-effendi also showed great abilities in [the field of] logic. So, he wrote a wonderful [supra] commentary on the commentary of Nu "mana-efendy on the book" Sherkh Isagudzhy ".
In addition, Davud-effendi created many works on Arabic philology, which, although they are not relatively high [in terms of level] in terms of authorship, until recently enjoyed great confidence (mu "teber) among the Dagestanis.
Davud-effendi, being a free-thinking person, spoke out openly, not being afraid to express his disagreement with society (jumkhurlar) on ideological issues. Let's take an example.
During the time of Davud-efendi and earlier, all Dagestan Ulama approved and issued a permissive decision (fatwa) for the conduct of military operations of the Dagestanis against their Georgian neighbors. And [the inhabitants of Dagestan], having united in detachments under the command of well-known leaders, annually raided Georgia (Gurjistan), robbed and captured Georgians. Davud Efendi, on the other hand, convinced that such rude actions are contrary to both humanity and Sharia law.
However, the Dagestani population, accustomed to raids and robbery, did not attach importance to his fatwas, and Davud-efendi remained alone in his appeals among many other Ulama. Dagestanis listened only to those compatriot Ulama who defended the conduct of hostilities and robberies, considering them permissible, according to Sharia (meshru), and arguing that this is a very good deed.
According to Davud-effendi, all Dagestan residents - whether they are captives from Georgia or native Dagestanis - have the same (mutesavi) rights in everything.
Davud-efendi died in his homeland - in Usisha, where he was from, in 1171 AH, that is, in 1757, according to Christian chronology.
MIRZA ALI KADI17
Mirza Ali was born in the family of a resident of the town (kasaba) of Akhty in the Samur (Sanbur) district18. He was a prominent teacher who also knew Arabic philology, theology, as well as arithmetic, geometry, algebra, cosmography, practical astronomy, philosophy, logic, taught theology, etc.
He was educated by Said Arakansky, Muharram Akhtynsky, Said from Shinaz, Said-efendi from Khachmaz of the Quba region and other scholars and teachers of that time.
Mirza Ali Efendi created poetic works in a magnificent
literary style in Arabic, Persian and Turkic languages. He also recited many odes (medhieleri) dedicated to Surkhaykhan the Second, who was the khan of the Kazikumukh and Kyurinsky districts.
15 In the manuscript of A. Kayaev, a mechanical error was made: “al-Kharpardy”, - it should be: al-Charpardy. The latter, that is, Ahmed bin al-Hasan Fakhraddin al-Charpardi (d. 1345), a Turkish scholar, wrote "Sharh al-Charpardi", which is a commentary on another work on the morphology of the Arabic language by Ibn Hadjib "ash-Shafiyya" ( Kashf al-Zunun, Volume 2. Beirut, pp. 1020-1021).
16 Oboh (av. Pobokh) - Avar village, now in the Gunibsky district of Dagestan.
Name in Turkish pronunciation: Mirza "Ali kazy. See the main literature about this person: Gaidarbekov M., 1965. L. 152-184; Abdullaev M.A., 2007. S. 257-265; Akhmedov D., 2002; Nadir ad-Durgilis., 2004.. S. 54, 86, 88, 97, 106, 192-196, 204; Nazir ad-Durgilis., 2012. S. 72, 75-76, 124, 125-127; Sadyki G.M., 1984; Sadyki M.-G.M., 1969. S. 7-8, 14; Alkadari G.-E., 1994. S. 236-237;
Now the Lezgi village of Akhty (Lezg. Akhtseg) is the regional center of the Akhtynsky district of the Republic of Dagestan.
Panegyrics dedicated to the poor Mirza Ali-effendi Surkhaykhan deserved respect to a certain extent and made it possible for the author to acquire some positions during the reign of Surkhaykhan. However, soon, when Surkhaykhan was removed from power and the reins of government passed into the hands of his nephew (son of his brother) [beraderzade] Aslankhan19, this circumstance served as a pretext for contempt and hostility [on the part of the latter]. Aslankhan subjected Mirza Ali to malicious punishment - in the cold season, he tortured Mirza Ali, throwing him, dressed, into an icy pond.
Torture for the poor Mirza Ali Efendi did not end with imprisonment and punishment by Aslankhan. He subsequently ended up in the dark and cramped prisons (guardhouses) of Imam Shamil.
In 1264/1864,20 during the attack of Imam Shamil-effendi on the Akhtyn district, Mirza-Ali-efendi surrendered personally to Shamil, who, however, imprisoned him, accusing him of allegedly finding refuge in Russian fortress. In addition, despite his advanced age, Shamil sent Mirza Ali from Akhty to the Avar district, under the supervision of his hard-hearted guards. For more than a year, Mirza Ali had to be in dungeons, in pits, in which he was kept in very cramped conditions regarding food and drink.
Naturally, after his release from prison, in the form of retribution, Mirza Ali Effendi subjected those people who followed Shamil to ridicule, and composed satirical pamphlets on them.
The deliverance of Mirza Ali-effendi from the dungeons of Shamil-effendi was carried out in exchange for the murids who were held captive by the Russians.
Mirza Ali Efendi died in Akhtakh in 1275/185821, at the age of ninety.
YUSUF-KADI
Yusuf-kadi22, being a native of Yakhsay23, one of the famous Kumyk villages, was one of the leading figures in the Arabic-language literature of Dagestan. He studied with Nurmukhammed-kadi of Avar and Said of Arakan.
We do not yet have information as to whether Yusuf Qadi studied such sciences and branches of knowledge as mathematical and natural sciences, but it is known that he had great abilities in such branches of science as Arabic philology, theology, logic (dialectics). In addition, he was able to create magnificent poetic works.
Aslankhan - initially Aslan-bek. Since 1812, the ruler (on the rights of a khan) of the newly formed Russians of the Kyurinsky Khanate. In 1820, with the deposition of the Kazikumukh Khan Surkhay II Kunbuttai by the Russian authorities, Arslan Khan was declared Kazikumukh Khan, retaining the Kyura Khanate. Died 1836
So in the text of A. Kayaev. However, the year 1264 AH falls on 1847/8 according to the Islamic calendar. It was in 1848 that Shamil's troops attacked the village of Akhty, in which the "Akhtyn fortress" built by Russian troops was located.
In the anthology of M. Gaidarbekov, the following date of the life of Mirza Ali Akhtynsky is indicated: 1770/75-1859. And in the works of the doctor of philosophical sciences M.A. Abdullaev: 1771-1858. In the manuscript of Ali Kayaev, however, it is indicated that in the year of his death (1858) Mirza Ali Efendi was 90 years old. So, he was born in 1768. He was buried in the cemetery of his native village.
Yusuf b. Musa b. Krymsultan al-Iahsavi. Name in Kumyk pronunciation: Yusup-kadi. For the main literature about Yusuf-kadi, see: Gaidarbekov M., 1965. L. 1-48; Abdullaev M.A., 2007. S. 249-257, 264; Nadir ad-Durgilis., 2004. S. 87, 88, 110, 119, 180, 186-187, 204, 212-217; Nazir ad-Durgeli., 2012. S. 135-137; Abdullatipov A.Yu., Shabaeva L.A., 2010. S. 119-128;
The large Kumyk village of Aksai (kum. Yakhsai) is now the Khasavyurt district of the Republic of Dagestan.
As a Sharia Qadi and a teacher, Yusuf Qadi combined court cases with teaching and educating students. In addition, he was actively involved in political events Dagestan. However, this was manifested, first of all, in the fact that Yusuf-kadi supported the aggressive policy of the autocratic Russian government, expressing a feeling of deep contempt for the Dagestani imams, who led holy wars(jihadlar) is against such a policy. At the same time, he received monetary benefits and remuneration from the autocratic authorities.
Yusuf-kadi made a lot of efforts to show how the actions of the imams as sowers of discord (fesedalar) are unreasonable (name "kul) and unacceptable according to Sharia. It got to the point that during his pilgrimage (hajj) to Mecca, written appeals were written to them (istifta-nameleri) to the mufti in order to resolve this controversial issue.In this way, Yusuf-kadiy wanted to get a fatwa from the alims of Misra and Hijaz.24 However, their fatwas did not justify his hopes.
After the fall of Shamil, Yusuf-kadi, succumbing to the feeling of hatred that he felt for the imam, composed satirical poems against him in Arabic. In them, he mentioned both the mistakes of Shamil and his surrender to the Russians, according to his assumption.
However, those Dagestan Ulama who supported the imams and their supporters, who fought against the aggressive policy of Russia, did not remain in debt. They fought fair fights against Yusuf-qadi and his associates. Some of them created books in which they argued for the comprehensive correctness of the imams in their struggle according to Sharia norms. Others also composed, in defiance of the satirical works of Yusuf-kadi, more worthy and voluminous poetic works in defense of Shamil. Thus, in Dagestan, [rewritten] books are still available and are coming to light, which contain texts from both sides both against and in defense of the mentioned imams.
Yusuf-kadi died in 1289/187125.
Here are the verses, Yusuf-kadi, which contain satire in relation to Shamil...26
Here are the verses that, in opposition to Yusuf Qadi, Haji Mohammed from Sogratl composed in defense of [Imam] Shamil.27
Here are the verses that, in opposition to Yusuf-qadi, were composed by Mama-efendi from Hukala in defense of Shamil.28
ALI-EFENDI FROM KELEBA29
Ali-efendi was born in the village of Rugelda30, which was part of the Keleb society31 (Kyli nam nakhiesi) of the Gunib district (kazasy). He was one of the disciples of Mala-Muhammed32 from Goloda,
Misr - Egypt. Hejaz - now a province in the western part of the Kingdom Saudi Arabia. In the 7th century, a Muslim theocratic state arose here - the Caliphate,
which later became part of the Ottoman Empire. In 1916-1925. was considered formally an independent kingdom, and in 1927-1932. there was a separate public education- Hijaz. The holy Muslim cities of Mecca and Medina are located here.
The Hijri year, however, falls between March 11, 1872, and March 1, 1873, according to V.V. Tsybulsky. Buried in the village Kazakmurzayurt, which was located on the territory of the modern Khasavyurt district of Dagestan. The year of birth of Yusuf-qadi is indicated in the literature: 1795.
indicating the date of its creation: 1279 AH. She is on the year 1862/3.
Name in Turkish transcription: Kylly "Ali-efendi. It is not recorded in the biographical work of Nazir Durgelinsky.
who studied such sciences and branches of knowledge as Greek (classical) philosophy, logic (dialectics), theology, the art of dispute ("ilm ul-munazere").
After receiving his education, the alim made great efforts to teach these sciences and branches of knowledge in Dagestan, as well as Arabic philology: he left many written works on various sciences, especially on logic and the art of debating.
At the request (iltimas) of the well-known Dagestan scholar Muhammed-effendi Kudutlinsky33, Ali-effendi also wrote an independent work, in which many burning questions of philosophy were touched upon.
The date of Ali Efendi's death is unknown. But it is certain that he is an Alim,
who lived in the eleventh century AH.
MUHAMMED - SON OF MANILAV
Muhammed-efendi, the son of Manilav35, was from the village of Kakh36 belonging to the Karakh district (Karakh nam mahallesy) of the Gunib district. He is one of the old and famous alims of Dagestan, a student of "Isa-efendi from Shamgoda. They say that the son of" Isa named "Ali and Muhammad - the son of Manilav - both (that is, Muhammad and Ali. - Auth.) were comrades in study and friends.
The dates [of the life] of Mohammed Effendi are very obscure38. It is known that he had excellent abilities in the [field] of Arabic philology, especially in rhetoric ("ilm al-belaga).
Rugelda (av. Rugjelda) is an Avar village within the modern Shamilsky district of the Republic of Dagestan, 31 km from the regional center - the village of Hebda (formerly the village of Sovetskoye).
Keleb society (av. K'eleb) - the historical name of the territory in Avaria, occupied by a group of auls: Rugelda, Hunokh, Somoda, Musruh, Urchukh, Hindakh, Rokdakh. In the first years of Soviet power, there was an administrative unit called "Kelebinsky site" (Mikailov Sh.I., 1959. S. 402-403.
About him, see the essay "Mala Muhammad from Hunger" in this work.
About him, see the essay "Muhammad-efendi son of Musa from Kudutl" in this work.
The word "hijri" in the manuscript is repeated erroneously. Note also that the XI century. Hijri falls on the period of time from 1591 to 1688. Hence it is obvious that Ali-efendi Kelebsky was one of the Ulama of the 17th century, like his contemporaries Muhammed-efendi Kudutlinsky and Mala-Mukhammed-efendi Golodinsky, mentioned in this essay.
Name in Turkish transliteration: Mehmed Efendi Manilav ogly.
For Manilav Muhammad al-Qarahi al-Awari, see: Nadir ad-Durgilis, 2004, p. 61; Nazir ad-Durgeli, 2012. S. 14, 54; Tagirova N.A., 2000. S. 96.
When writing this oikonym in the manuscript of A. Kayaev, the Arabic letter kaf was used, additionally provided with three dots below. This reflects, apparently, the Avar name of the now non-existent aul Kakh, the ruins of which are located between the village. Charoda and Tsulda, Charodinsky district, Republic of Dagestan. (Oral communication by D.M. Malamagomedov).
Isa-efendi Shamgodinsky is unknown to us.
In the sense: "completely unknown."
Muhammad Effendi wrote an excellent treatise on the "Preface" (dibadzh) to the interpretation (sherkh) of the famous Sa "deddin Taftazani of the famous work" Izaddin Zanjani, commenting (izah edub) metaphors, allegories and metonymy found in that "Preface".
The date of the death of Muhammad Efendi is unknown, but it is certain that he, like his teacher "Isa Effendi from Shamgoda, was a scientist of the late eleventh or early twelfth century
The date falls on the end of the XVII - beginning. 18th century Researchers indicate the dates of death of a famous scientist named Muhammad son of Manilav, more precisely: 1757 (Shikhsaidov A.R., Kemper M., Bustanov A.K., 2012. P. 14).
SAID-EFENDI FROM ARAKANI40
Said-efendi, whose grandfather was the well-known Abubakar-efendi41, hailed from the village of Aimaki42 in the Avar district, came from the village of Arakani43 (Kharakan), which is part of the same district. He studied with his grandfather Abubakar-efendi from Aimaki, mentioned above.
Although Said Effendi was known as a theologian (Ulum-i Diniya), he had his big pay44 (bekhre) in such branches of science as philosophy, theology (Ilm ul-kelam), and logic. In Arabic literature, in the composition of [Dagestanian] Arabic-language works of art, he was known as one of the first, and perhaps the first in his century, as is very clearly evidenced by the messages (name) and treatises (risale) written by him.
Said-efendi, being a very pious person (diyanetperver), at the same time was a person who [loved] entertainment gatherings and meetings (mejlis ve "ashiret). Sometimes participating in entertainment and drinking meetings arranged by the khans and shamkhals of his time, he delivered pleasure and gave [a certain] brilliance45 (jealous) to these gatherings.
Said-efendi, for some reason, had very few friendly relations and ties with the Avar khans, but very strong ties and relations with the Kazikumukh (gazygumuk), Tarkov (targu), Dzhengutai (dzhungutai) khans and shamkhals.
Said-effendi, was not limited only to participation in entertainment and drinking meetings of khans and shamkhals, sometimes interfered in their political affairs, personally participating in meetings in political issues. Especially often he took part in the political and military meetings of the Kazikumukh Khan Surkhaykhan II46. Once Said-efendi wrote a pleading message (istigaset name) addressed to the then Sultan of Turkey, Sultanmahmud47, against the conquests (istila) of Dagestan by the despotic (mustebidde) Russian authorities. In this message, he wrote many episodes (brocade)48 about political intentions
Name in Turkish reading: Khdrakdnly Se "id-efendi. In literature, his name is mentioned in different options, eg. as Said-Efendi (Seid-Qadi, Sagit Efendi, etc.) Arakan (al-Kharakani). He was the son of Magomed, the son of Abubakr. Years of life: 1762 or 1764-1834/5.
See about him: AKAK. T. VIII. S. 571; T. IX. pp. 976-977; Volkonsky N.A., 1886. S. 25-26, 181; Pokrovsky N.N., 2000. S. 177, 179-180, 185, 190; Abdullaev M.A., 1963. S. 50, 60; 2007. S. 211-221; Gaidarbekov M., 1965. Ll. 115151; Gadzhiev A.-G., 2006; Shikhsaidov A.R., 2007. S. 546-558; Nadir ad-Durgilis, 2004. S.10, 63, 74, 83, 84, 87, 88, 93, 95, 97, 106, 109, 114, 115, 192, 194, 198, 212, 241, 245; Nazir ad-Durgeli, 2012. S. 12, 56, 72, 74-75, 84, 125, 135, 177; Zabitov S.M., 1989. From 93-99.
Abubakar (Abubekr, Abubekir) the son of Muawiya Aimakinsky or Hajji Abu Bakr from Aimaki is a famous Dagestan scholar (arif) and an Arabic-speaking poet. Years of life: 1737-1790 or 1825. (See about him; Abdullaev M.A., 1963. S. 16, 33, 130; Abdullaev M.A., 1993. S. 111, 159; Khaybullaev S., 1974 17; Nadir ad-Durgilis, 2004. S. 63, 65, 72, 74, 80, 87, 97, 199, 200, 249).
Aimaki (av. Gmymaki) - now a village in the Gergebil district of Dagestan.
Arakani (av. rbapáK / uni) is now a village in the Untsukulsky district of Dagestan. That is, great knowledge.
That is, a kind of splendor, charm.
Surkhaykhan the Second - the ruler of the Kazikumukh Khanate in 1789-1820.
Sultanmahmud - Sultan (ruler) of Ottoman Turkey in 1808-1839. Mahmoud II. Years of life: 1784-1839. In the 20-30s. carried out a number of progressive reforms, including the destruction of the Janissary corps, the elimination of the military system, etc.
Literally: pieces; parts, particles; segments; fragments, fragments.
and vicious intentions (niyat facide) of the Russians. One of the handwritten copies of this letter of supplication, written in his own hand, is still available today.
Said-effendi sometimes wrote admonishing messages (nasikhat name) against oppression and tyranny, calling on the khans to justice, mercy and to [follow] the Koran. We got acquainted with a copy of the admonitional message of Said-efendi to the Kazikumukh Khan Surkhaykhan II, written in the style of similar messages of the ancient Arab Ulama to the caliphs of their time.
At the same time, Said-efendi became famous among the Dagestan Ulama for giving a permissive fatwa for drinking wine, thereby causing the destruction of the morals of many people, since many in [Dagestan] began to taste alcoholic beverages.
In addition, when discussing the issue of the uprising of the Dagestani imams - agreeing with them, and possibly even leading them - he, instead of becoming a supporter of the uprisings, was an agitator of the khans complicity with the Russian autocratic state.
HASAN-EFENDI THE SENIOR49
Khasan-efendi from the village of Kudali50, located in the Gunib district, is considered one of the major teachers in Dagestan who made a contribution to science and branches of knowledge. He possessed extensive knowledge in the field of arithmetic, geometry, astronomy, chronology ("ilm al-miikat").
Well-known alims of Dagestan: Nurmukhammed from Avar, Umar-Kazi from Kudali, Mahdi Mukhammed from Sogratl (Sugrat), Said-efendi from Arakani (Kharakan) - were his students.
Being a connoisseur of the rationalistic sciences, Hasan Efendi also showed his abilities in theology and Arabic philology, writing perfect comments on the book “Sufficient for the commentary of the Healer” (“el-Vafiye Sherkh al-Shafiye”) - on the morphology of the Arabic language.
In addition, there is an excellent historical work by Hassan Efendi called “Reliable about the wars for the faith” (“Manhul el-magazy”), which tells about the wars [that took place with the participation of] the Prophet Muhammad. In this work, in addition to [stories] about wars [with the participation of] the Prophet Muhammad, there are also detailed information about the turmoil and bloodshed among his followers that occurred after Muhammad.
Hassan Efendi, being a freedom-loving man, was not afraid to speak out against public [opinion] in his writings: he expressed his point of view in them quite freely.
Hassan Efendi died in Syria while on a trip to Mecca. The date of his death is unknown. However, it is certain that he was from among the Ulama of the twelfth century AH.
IDRIS EFFENDI
Idris-efendi52 was a native of the village of Endirey (Indirai)53, one of the well-known Kumyk villages, and was known as a highly educated writer (edib fazal), who possessed
Name in Turkish reading: Buyuk Hasan-efendi. Known as Gasan Kudalinsky. (For him, referred to as Hasan al-Kabir (senior) al-Kudali al-Awari, see: Nadir ad-Durgilis, 2004. S. 50, 67, 74, 75, 82, 87, 188, 193, 203, 209; Nazir ad-Durgeli, 2012. P. 65; Abdullaev M.A., 2007. P. 367-369).
50 Avar village Kudali now Gunibsky district of Dagestan.
51 Resp. XVII-XVIII centuries by miles, or rather the time between 1689 and 1785.
According to the well-known Dagestan Arabist Mansur Gaidarbekov: Idris Efendi ibn (son) Mustafa ibn Ali al-Hafiz ibn Qadi Mustafa. It is known that in 1847-1859. he was among the naibs of Imam Shamil and was dismissed by the latter in March, at the instigation of the imam's entourage, which Shamil later greatly regretted. Aukhovsky naib Idris-efendi himself lived at that time in the village. Zandak (Eastern Chechnya).
About Idris-effendi al-Indirawi (from Endirey) see main. References: Nadir ad-Durgilis, 2004. S. 88, 177, 178, 181, 183; Nazir ad-Durgeli, 2012. S. 119-120; Abdullaev M.A., 2007. S. 275-280; Gaidarbekov M., 1965. L. 185223; Bright moments, 1998. S. 47-49; Khanmurzaev I.I., 2008. S.219-224; Zabitoe S.M., 1990. S. 33-34;
excellent abilities in the field of Arabic literature, in compositions in Arabic, as well as in writing poetic works, sustained in an impeccable style. He perfectly recited poems and composed his treatises and letters-messages in Arabic.
We do not yet have information about whether or not Idris-efendi had knowledge and abilities in the rational sciences and branches of knowledge, but it is definitely known that he had excellent abilities in such branches of knowledge as Arabic philology, logic, theology ("ilm-il -kelam).
Idris Efendi was also among those Dagestan Ulama who were not indifferent to politics. His political actions were aimed at strengthening the people's deep hatred against the aggressive policy of the despots - the then Russian government, which was striving to conquer the world. Thus, he assisted the imams of Dagestan, who were in a state of jihad and military confrontation with those accursed (mel "unaneler").
Living in Endirey, which was ruled by Russians, he wrote and spoke in his poems in defiance of such Kumyk Ulama as Mamagishi54 and Yusuf-kadi Yakhsaysky, who opposed the imams and their beliefs. So, for example, his well-known (muttali) words sound about Mamagishi, who allowed himself disrespectful and idle speeches in relation to the imams:
"O careless fool who has lost his faith,
Stop torturing and insulting eminent (scientists)!
The barking of dogs at lions is, of course, amazing,
But no more surprising than the barking of cats at them (lions).
In the same spirit, he spoke in his other works, for example, in a poetic work called “Lightning Thunderclouds” (“Bavarik al-khawatif”), created in spite of Mamagishi, who wrote satirical verses against the first imam, Gazimuhammed.
Idris Effendi died in 1290 (1872) 56
LITERATURE
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Endirei is a large Kumyk village in the Khasavyurt district of Dagestan. Until 1990, it bore the official name in Russian-language literature: Andreyaul.
Mamagishi is a fellow villager and contemporary of Idris-efendi from Endirey, a well-known Arabic-speaking poet.
Adhered to anti-Imam positions.
55 The translation of this quatrain by Idris Efendi from Arabic was made by M. Gaidarbekov (see: Gaidarbekov M., 1965. L. 194).
56 The year of death is sometimes indicated as 1873. According to M. Gaidarbekov, Idris Efendi died in 1295 (1878) and was buried in his native village. A newspaper report by a certain T. Umarov states that he died on the first night of the month of Ramadan 1290 AH. (see: "Yoldash", republican newspaper in Kumyk, dated February 25, 2000, p. 19), that is, October 23, 1873.
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Philosophy /philosophy of culture
Abdulaeva Medina Shamilyevna, Ph.D. n.
Dagestan State Pedagogical University, Russia
(Associate Professor, Head of the Department of Theory and History of Music, Methods of Musical Education)
ARAB-MUSLIMS ENLIGHTENMENT IN DAGESTAN: TO THE QUESTION OF DIALOGUE OF CIVILIZATIONS
Influenced by changes in the second half XIX in. in the socio-economic and cultural life of Dagestan, the views of Hasan-Efendi Alkadari (1835-1916), a Dagestan scientist brought up on the traditions of Arabic culture, were formed. The formation of a socio-political outlook, the analysis of the philosophical, aesthetic, ethical views of G.-E. Alkadari is devoted to a number of works.
A versatile scientist and educator, Alkadari left behind a great scientific heritage, but, according to Dagestan scientists, his most fundamental work is Asari Dagestan (1891). Based on various information gleaned from Arabic, Turkish, Persian, Russian sources, Alkadari outlined the history of Dagestan from ancient times to the middle XIX in. The extensive heritage of the scientist is represented by major studies, various scientific works, poetry collections, which are written in Arabic, Azerbaijani, Persian. The work "Divan al-Mamnun" describes the events of 1877, the life of the highlanders exiled by the tsarist government to the Tambov province, the author's return to Dagestan. The work "Jarab al-Mamnun" contains Alkadari's correspondence with scientists of Dagestan and clergymen, it reflects issues of law, philosophical views the author and his attitude to science (achievements of astronomy, geography, geology). Highly appreciating Alkadari as a legal scholar, the famous Arabist M.-S.D. Saidov considered the aforementioned work to be a model of “displaying Muslim law and local adats in Dagestan” [Cit. according to: 3, p.9].
Alkadari's worldview was not limited by Muslim dogma. He studied Arabic-language philosophy, knew the works of al-Farabi, Ibn Sina. At the same time, collaborating with public figures of Azerbaijan in the newspaper "Ekinchi", he perceived the advanced socio-political and philosophical thought of the neighboring region. The leading representatives of Azerbaijan united around this newspaper attached great importance to enlightenment. They considered the school one of the main means of involving the highlanders in the mainstream of advanced culture. Alkadari also lived with these ideas.
The formation of Alkadari's worldview was influenced by the socio-political and cultural thought of progressive Russia. Calling on the highlanders for religious tolerance, he at the same time treated the Russian people and Russian culture with sympathy. Being in the service of the Russian administration (after the liquidation of the khan's administration in Dagestan), Alkadari, communicating with the Russians, studied the Russian language. He highly appreciated the work of Pushkin, Lermontov, L.N. Tolstoy. With great gratitude, he speaks of P.K. Uslare and regrets that “... the new script invented by him has not yet received distribution. When this general in 1885. died, after that there was no other who would have worked so hard on other languages and dialects or would have brought his solid research to the end.
In his works, Alkadari repeatedly referred to the assessment of the accession of Dagestan to Russia. He understood that the Dagestanis would be able to overcome the economic and cultural backwardness only by joining the Russian culture. In Asari Dagestan, he spoke in a very categorical manner regarding those highlanders who advocated the isolation of the social life of Dagestan from Russia: “... some scientists who had insufficient prudence, and adherents of Sufism, not taking Persia and Turkey, so the Dagestanis will be able, submitting to Russia, to create and maintain some independent administrations” [ibid., p.126]. The accession of Dagestan to Russia Alkadari considered the only correct and progressive act. He writes: “Under the rule of Russia, calm and relief have been established in Dagestan,” “the people began to live better.” The scientist expressed the same idea in the poetic premise of the book "Asari Dagestan":
“Praise be to Allah, now the turn has come to Russia,
Created control over justice among the people,
Doors to enlightenment opened for Dagestanis
And the field for honest peaceful labor was opened.
Alkadari pointed out the importance of preserving the originality of the local culture and emphasized: precisely because the highlanders strive to "become on a par with other peoples and develop their national culture, they must join the Russian and European civilization" [Cit. according to: 1, p.247].
Alkadari attached great importance to the study of the cultural heritage of the peoples of Dagestan. He condemned the “rulers and elders” for not showing concern for the development of science and schools, “since there are no noticeable remains of numerous ancient books in any village or city, and for a thousand years after the Hijra there was no library collected anywhere here. . (...) From the ancient books found in local schools and mosques, it can only be seen that most of them have been collected and
compiled ... at the beginning of the twelfth century ( XVIII in. Chr. era)" (1). Therefore, Alkadari took it upon himself to collect material about outstanding scientists, philosophers, poets - representatives of the socio-political thought of the peoples of Dagestan. He devoted one of the sections of the book "Asari Dagestan" to their activities.
In the activities of Alkadari, the propaganda of the enlightenment of the people occupied an exceptional place. Adhering to the Sharia regulations and opinions of the Muslim clergy on issues of religion, civil law, and everyday life, the scientist defended progressive views on science and education. He urged the highlanders to study Russian culture and reproached them for underestimating Russian civilization. He wrote about this in 1875 in the newspaper "Ekinchi": "Misunderstanding this civilization, they wander in the desert of ignorance" [Cit. according to: 1, p.222]. In the same newspaper, he advocated the opening of schools for teaching children Russian literacy: “The population of this region (Southern Dagestan - M.A.) does not speak Russian ... We agreed that everyone, by virtue of their abilities, would contribute a certain amount to these funds in Kasumkent to open a school for children to learn Russian language, Russian writing and other crafts there…” [ibid., p.255]. Regretting the absence of a written language in Dagestan that would correspond to the phonetic features of the Dagestan languages, Alkadari supported Uslar's attempt to create a written language for the peoples of Dagestan based on Russian graphics. For a scientist brought up on Arab-Muslim attitudes, this was a rather bold act, provided that the bulk of the Dagestan clergy took Uslar's initiative to create a national script based on the Cyrillic alphabet as an encroachment on the traditions and norms of Islam. Alkadari entered into similar contradictions with the clergy, supporting the undertakings of the tsarist government in attracting children of Dagestanis to secular schools. Without taking a direct part in the process of education, shaping the worldview of children who studied in Russian schools, the scientist, according to the author of the translation of "Asari Dagestan" A. Gasanov, "felt that doctors, engineers ... and other cultural workers who came out of Russian schools are doing his supporter of an education of a different order than that which he himself received.
Thus, G.-E. Alkadari understood that the level of culture in his era should no longer be judged from the position of Sharia, but from the point of view of modern achievements of human thought. In one of the poems included in "Jarab al-Mamnun", Alkadari expressed his attitude to the enlightenment of the highlanders:
“Let Dagestan be illuminated with science
And leading him on the right path,
May his youth live
Rains of giftedness” [Quoted from: 4, p.95-96].
Studies of the activities of Dagestan educators and individual representatives of the Dagestan intelligentsia XIX in. showed how strong the influence of Russian culture turned out to be on them. The influence of Russian culture was carried out in several directions:
Socio-political thought gradually leaned towards loyalty to Russia. The enlightened Dagestanis perceived Russia first of all as the bearer of an advanced culture; they recognized that only with the help of Russia and Russian culture is it possible to overcome the cultural backwardness of the peoples of Dagestan.
Dagestan educators, who received their initial education in Arab-Muslim schools, welcomed the appearance of secular education in Dagestan, urged the highlanders to educate children in Russian schools, thus recognizing the priority of secular education and the prospect that it gives.
Highlanders, who were educated outside of Dagestan, became the first representatives of the Russian-speaking Dagestan intelligentsia. The "new" Dagestanis understood that only through education can a person become a full-fledged member of society. Secular education has become a real opportunity to improve the social status of the Dagestani.
Dagestan educators had the opportunity to communicate with representatives of the Russian intelligentsia, teach in educational institutions of the country, and publish in various Russian-language publications.
Following the example of Russian researchers, the Dagestanis began to collect ethnographic and historical material from the mountainous region. This was most clearly expressed in their desire to convey to a wide range of readers information from the life of their people.
At the same time, it should be emphasized that the Dagestan enlighteners, having enthusiastically adopted Russian culture, did not allow the thought of abandoning the national Dagestan culture, which was based on the norms of adat and Islam. Declaring an orientation towards Russian culture as a conductor of education, they called for preserving and to develop their national culture, enriching it with the best achievements of Russian and European cultures.
Note
1. The assumption made by Alkadari is refuted by the studies of the Dagestan scientist, a specialist in Dagestan literature in Arabic M.-S.D. Saidov. In particular, A.B. Baimurzaev, speaking about the inconsistency of Alkadari's categorical statement, points to the results of scientific research by M.-S.D. Saidov, which are dedicated to the heritage of Dagestan scientists Mohammed bin Musa bin al-Faraj ( XI c.), Ali Mirza from Andi and Ali from Kazi-Kumukh - the author of "al-Mukhtasar" ( XV in.). Whereas the studies of M.-S.D. Saidov were held in the second half XX c., we believe that Alkadari's remark, for all its categoricalness, for the second half XIX in. was relevant and legal.
Bibliography
1. Abdullaev M.A. From the history of philosophical and socio-political thought of the peoples of Dagestan in XIX in. - M.: Nauka, 1968. 336 p.
2. Abdullaev M.A. Thinkers of the peoples of Dagestan 19th and early 20th centuries
3. Alcadari G.-E. Asari Dagestan. - Makhachkala: IIAE DSC RAS, 1994. 222 p.
4. Baimurzaev A.B. From the history of social thought of Dagestan in the second half XIX in. - Makhachkala: IYAL DF AN USSR, 1963. 239 p.
5. Huseynov G.I. Gasan Alkadari. - Makhachkala: Mavel LLC, 2001.
6. Zulpukarova E.M.-G. The influence of Russian enlightenment on the enlightenment movement in Dagestan (end XIX - early XX centuries) // Dagestan as part of Russia: the historical roots of friendship between the peoples of Russia and Dagestan: Sat. Art. - Makhachkala: IYALI DSC RAS, 1990. S. 113-120.
It was dedicated to the life of the Avar scientists who lived in the Middle Ages and their spiritual heritage. The event was organized by the Regional National-Cultural Autonomy of the Avars of Dagestan, the Spiritual Administration of Muslims of Dagestan and the Fikr Information and Analytical Center.
The conference was chaired by the director of the "Fikr" center Magomedrasul Omarov. He noted that the event can be called the first ever scientific conference dedicated to the work of Islamic scholars of Dagestan, who lived until the 17th century. Having introduced the participants of the conference, he gave the floor to the Imam of the Central Mosque of Makhachkala Mukhammadrasul-hadji Saaduev.
“Today we are holding a very important event. Alims of Dagestan, who lived 500-600 years ago, were special people. Having studied not only Islamic science, they left for us invaluable works written in Ajam. Repeatedly I heard from great Ulamas and Ustazes that even if all these Alims did not study Islamic sciences, but were content with writing books in Ajam, then this would be quite enough. After all, thanks to their work, dozens of generations have received and continue to receive great benefits. First of all, all these books contribute to the preservation of the language. Today I meet a lot of young people who do not know their native language,” said Mukhammadrasul-haji Saaduyev.
At the conference, various authors in the form of a report presented to the audience historical references about every scientist. For example, the report of Dr. philological sciences Akhmed Murtazaliev about Mahmud Jalaludin al Dagistani, who moved to Turkey in the middle of the 11th century. First of all, he became famous as an outstanding calligrapher. Pages of manuscripts written by him were shown to those present. In addition to him, well-known historian Timur Aitberov, historian and deputy head of the Avar national cultural autonomy Shakhban Khapizov, Doctor of Historical Sciences Magomedkhan Magomedkhanov, young scientists Magomed Sheikhmagomedov, Jamaludin Mallamagomedov, Abubakar Sheikhilavi and others presented their reports.
There were interesting reports about Abubakar from Aimaki, Shahban-kadi from Obod, Ibrahim-haji from Urad, Dalgat from Urib and many others.
“All of them left a bright mark in history as outstanding Islamic scholars, experts on the Koran. But it is worth noting that their work has not yet been fully studied, therefore, modern historians face serious tasks - to reveal their spiritual heritage,” Magomedrasul Omarov noted.
But even a small part of what we know about them makes a big impression. For example, Shahban-kadi from Obod is a whole era, an extraordinary personality. Or Abubakar from Aimaki, an outstanding scientist. They say that when Nadir Shah came to Dagestan with his army, a delegation went to him to hold peace negotiations. The purpose of these negotiations was to dissuade Nadir Shah from needless bloodshed. Abubakar was also part of this delegation. Subsequently, he regretted that he went to meet the conqueror. Before this meeting, the Prophet (s.a.s.) appeared to him from time to time in a dream, but after he shared a meal with Nadir Shah, he no longer dreamed.
The conference turned out to be interesting. According to Magomedrasul Omarov, she launched events of this magnitude. He stressed that other organizations will take part in them in the future. In particular, he advised the Institute of Theology and International Relations to hold such conferences more often.
“When Maksud Sadikov was alive, events were often held dedicated to Hasan Afandi from Kahib and Sayfula-kadi. Today they hold only one conference on the standard theme "Islam in the modern world." But this topic has long become boring, and people need something new, interesting. Today's conference has served as a living example for this,” he stressed.
Islamic culture and Islamic traditions in Dagestan (Ruslan Isaev, Murtazaali Yakubov)
To the popular science publication "Islam Traditional and Fictional",
F. Khaidarov, Moscow, 2013
Islamic culture and Islamic traditions in Dagestan
In the 7th century on the Arabian Peninsula, a new religion was born - Islam, which marked the beginning of a new period in the life of the peoples of the countries of the Near and Middle East, playing an important role in the fate of the peoples of the Caucasus and Dagestan.
The Arabs brought their language and religion to the conquered countries. In the Caliphate, the process of interaction between different civilizations gave rise to a new highly developed culture, the language of which was Arabic, and the ideological basis of Islam, a new monotheistic religion with a peculiar system of ethical and legal ideas and religious and political institutions, which originated in Arabia and spread during the Arab conquests. This Arab-Muslim culture determined the development of the peoples who professed Islam for many centuries to come, affecting their lives to this day. The process of Islamization of Dagestan chronologically covers a long period of time: the second half of the 7th - the first half of the 10th centuries, the second half of the 10th-16th centuries, the 17th-18th centuries, the 19th - the beginning of the 20th century, the second half of the 80s of the 20th century .- present. During the first two stages, the distribution took place in breadth, and in the 17th - early 20th centuries. Islam thoroughly "rooted" in Dagestan, where it became not only a religion, but also a culture and way of life.
Islamic culture in Dagestan
Islam played a huge role in the formation of the written literary heritage, the culture of the peoples of Dagestan. The process of Islamization “paved the way for the development of Arabic book writing in a vast area, even surpassing that in which the political dominance of the Arabs had ever been established.
The process of Islamization of Dagestan, which lasted for several centuries (7th-16th centuries), was accompanied by the spread of the Arabic language and Arabic culture. The spread and strengthening of Islam stimulated the construction of educational institutions (maktabs, madrasas), the study of the language Holy Scripture Muslims, distribution of Koranic literature.
The most significant of the stages in the development and spread of the Arabic language on the territory of Dagestan is associated with a number of factors, and above all with the emergence of local, original literature in Arabic, mainly historical works, the first examples of which date back to the 10th century. In the future, the social positions of the Arabic language, Arabic-language literature and Arabic culture on the territory of the republic are increasingly being strengthened, and in the 18th - early 20th centuries. marked by the flourishing of scientific and literary activity in Arabic. The works of Dagestan scientists on Islamic law, dogma, ethics, logic, medicine, metrics, historical works, poetic texts - everything was written mainly in Arabic, which in to a large extent ahead of other languages in this area. The Arabic language, without replacing the local languages in everyday life, became at the same time the main "tool" of literature, science, education, office work, private and official correspondence, act materials, memorial and construction texts. Moreover, the Arabic alphabet formed the basis of the writing of the Dagestan peoples (adjam). All this largely determined the role of the Arabic language and literary creativity peoples of the Near and Middle East in the fate of the Dagestan culture and traditions.
On the territory of the Arab Caliphate, through the efforts of peoples and generations, a rich written literature was created, the basis of which was the cultural traditions of the Mediterranean and the ancient civilizations of the East. Arabic literature, according to H.A. Gibba is "an immortal monument created not by one people, but by an entire civilization." Cultural values created in the same language by the bearers of a single official religion quickly became the property of the entire Caliphate both during the period of its unity and after its collapse, when the territorial and political integrity was destroyed, but the common Muslim cultural area was preserved.
Initially, of course, interest in the Arabic language and Islamic culture was associated with the study of the Koran, Koranic literature, the penetration of Islam, but later the scope of the language turned out to be more extensive. Here, another factor comes to the fore - a significant expansion of economic and multilateral cultural contacts of the peoples of the Caucasus with the countries of the Middle East and Central Asia. Trade and economic cultural ties with the peoples of these countries, which were developed in the X-XII centuries. and more and more growing from the XIV century, contributed to the widespread dissemination of the Arabic language as a means of communication between different peoples.
The Arabic-speaking culture acts as a factor of centuries-old influence on the cultural life of the peoples of Dagestan and the Caucasus, "as one of the sources that inspired the cultures of this region", and the process of mastering the Arabic language itself - as a reflection of the spiritual need of the mountain population for knowledge and familiarization with the achievements of world civilization.
The composition and structure of literary monuments that have become widespread in Dagestan testify to the acquaintance of local authors with many works traditional for the medieval East - these are the Koran, tafsirs, hadiths, grammatical treatises, essays on lexicography, Muslim law, theology, ethics, philosophy, history .
All these facts not only speak of Dagestan's contacts in the field of culture with such major centers medieval social thought, like Baghdad and Bukhara, but also testify to a fairly wide acquaintance of its inhabitants with the basics of Muslim law, with prominent Sufi works, in particular, with the ethical and dogmatic treatise of al-Ghazali. It is no coincidence that one of the Ulama in Derbent bore the honorary title of "philosopher" - it was Abu-l-Fadl ibn Ali the Philosopher, "a good man, originally from Derbend", whom Nasir-i Khusrau met in Shamiran. It is also quite understandable that a Sufi treatise was created in Derbent at the end of the 11th century. and the presence there of a large number of Sufi sheikhs, as well as majlis and khanaka.
Numerous Arabic inscriptions of the X-XV centuries, available in Dagestan, should also be considered as a significant cultural phenomenon, as a result of communication between peoples in the sphere of culture. The number of Arabic inscriptions in Dagestan is huge, they are a manifestation of local culture, proof that the Arabic script was widespread here and its connoisseurs met not only among the representatives of the ruling elite.
The epigraphic heritage as a monument of culture in general and the writing of the peoples of Dagestan, in particular, did not develop in isolation, not by itself, but in close connection with such a genre as Dagestan historical writings.
The initial stage of the formation of historiography in Dagestan, as in other areas with strong Arab influence, is also associated with a rather large Arab population of Dagestan in the 8th-10th centuries. Historical writings and Sufi treatises in Arabic are at the same time the first narrative sources that have come down to us - monuments of written book culture. While there is no way to determine the early boundaries of fixation historical knowledge in Dagestan, but the participation of the Arab population in the creation of the Dagestan historical tradition(written and, especially, oral), as well as in the preservation of semi-legendary historical plots that existed in Dagestan before the adoption of Islam and after Islamization, no doubt.
It is well known that folklore plots and stories served as the basis for the first historical writings. The cycle of legendary and semi-legendary plots, legends, genealogical series that has developed in Dagestan reflects the already formed historical
tradition. The cultural and political influence of the ideas circulating in the Caliphate is also undoubted. Genealogies and genealogical legends either appeared from the very beginning in a local shell, or, being introduced, gradually acquired a Dagestani appearance.
Among the first historical works that have come down to us are “Derbend-name”, “History of Shirvan and Derbend”, “Akhty-name”, “History of Abu Muslim”, “Tarikh Dagestan”.
"Derbend-name" is a valuable historical work, now known in numerous copies both in Arabic, Persian, Turkic, and in the languages of the peoples of Dagestan. The thematic relationship of all the lists known to us is revealed. All of them are characterized by four main themes: Iran's policy in Dagestan; Arab-Khazar confrontation in Dagestan; Islamization of the region; relations between Arab commanders and local rulers.
If we characterize the general line of "Derbend-name", then this is a story based on individual historical records and historical legends about the "triumphal procession" of Islam in Dagestan. Although the work is called "Derbend-name", in essence, it is about Dagestan as a whole, about a radical change in the confessional appearance of the region thanks to the efforts of the Arab commanders.
“History of Shirvan and Derbend” (the second name is “History of al-Bab”) is already a complex, multifaceted work, a valuable source on the history of the East Caucasus in the 8th-11th centuries.
In accordance with the dynastic principle of periodization, the History of Shirvan and Derbend is divided into two parts.
The first part is about the dynasty of the Shirvanshahs - the Yazidids, whose founder was Yazid ibn Mazyad ash-Shaybani (d. 799), and the Derbent Hashimids (869-1077). Its main content is the complex relationship between the rulers of Shirvan and Derbent, which often involve the rulers of Arran, Serir, Haidak, as well as the Seljuk Turks in the Eastern Caucasus. The second part is sustained in the same vein as the first, with an emphasis on the activities of the Hashimids, on their relationship with neighboring possessions. The work was compiled in 1106 and tells about the events in Derbent and Shirvan between the last quarter of the 8th century. and 1075. In its structure, this is a weather, sequential presentation in the manner of chronographs or dynastic chronicles. Both genres (the history of cities and the history of dynasties) were widely used on the territory of the former Caliphate.
Despite outward impartiality, we see in the author of the “History of Shirvan and Derbend” an ardent supporter of the local authorities, regardless of who we are talking about - the Shirvanshah or the Derbent emirs. The official nature of the work is also explained by a phenomenon typical of the 10th-11th centuries. for many areas of the Caliphate, in political historiography, the place of the traditionalist and scholar was taken by an official. Hence the clear clerical style of the composition, the rigor of presentation, the historical canvas, devoid of legendary, religious, folklore motifs.
The author of the "History of Shirvan and Derbend" was, in all likelihood, a resident of Derbent, he knew life in detail and social structure of the Eastern Caucasus, showed a good knowledge of the topography of the city, outwardly objective and with equal impartiality depicts the activities of the Shirvanshahs and the Derbent rulers, but his sympathy for the Derbent emirs, although very rarely, is found.
The author of the "History of al-Bab" used other local data than the compiler of "Derbend-name". This is due to different authorial tasks: "Derbend-name" is focused on the genre of "history of the Arab conquests", and "History of al-Bab" - on domestic political history, the history of the relationship of social leaders, political entities, accurate data distributed over cities, structural perfection - all this suggests the presence of certain traditions in the internal history of the city itself.
The general nature of the "History of Shirvan and Derbend", its relative completeness, the abundance of information from the field of historiography used by the author, a certain type of historical presentation shows that local, Dagestan materials occupy a leading place in it.
The “History of al-Bab” structurally, as it were, repeats the presentation of events by city, as was the case with the Arab authors of the 10th century. at-Tabari and al-Kufi, but with the difference that now we are no longer dealing with a description of the wars of conquest of the Arabs. The composition has a different content: the relationship between Shirvan and Derbent, their rulers, the struggle to strengthen Islam, the policy of the Seljuks. The genre of "History of al-Bab" is also, as it were, a continuation of the genre of "the history of the Arab conquests", but in completely new conditions, when the independence of individual parts of the former unified Caliphate determined the emergence of local histories: dynastic genealogies, the history of individual states. The "History of al-Bab" appears before us as a skillful combination of state histories and dynastic genealogies. The essay can also be attributed to examples of regional historiography. Here one can trace the development of Dagestan historiography in line with the pan-Arab one: which began in the first decades of the 10th century. the process of the political collapse of the Caliphate and the formation of independent states was reflected in the appearance of dynastic chronicles and writings on the history of states.
The so-called small chronicles - "History of Abu Muslim" and "Akhty-name" - also belong to the category of monuments of regional historiography. In essence, both chronicles, outwardly resembling a variety of the “military stories of Islam” genre, are genealogical stories: the first, together with the genre of hagiography, the second, within the framework of the chronicle of one aul. In the Caliphate in the IX-X centuries. the parallel development of the genre of history and biographies in close connection with each other was common. The development of the themes of local history and biographies of Arab military leaders elevated to the category of “saints” (Maslama - Sheikh Abu Muslim), the unity of these topics within the framework of one work speaks of a weak differentiation of historical literature of a small genre.
"History of Abu Muslim" - an anonymous story about the events in Dagestan in the VIII-X centuries, first published in 1862 by N.V. Khanykov (“Gagarin’s list”), but it has not yet become the subject of a comprehensive source analysis.
The chronicle covers several main themes: the genealogy of Abu Muslim, coming from Abdalmuttalib, the uncle of the Prophet; the activities of Abu Muslim to spread Islam in Dagestan, the construction of mosques in almost all large Dagestan villages; descendants of Abu Muslim, who settled in almost all Dagestan possessions and villages.
Last topic substantiating the coming to power of the descendants of Abu Muslim in all of Dagestan deserves special consideration, because it plays an important role in shaping the new look of the chronicle, its new quality: a purely local, South Dagestan (i.e. narrow local) theme is replaced by a general Dagestan one, the concept is approved widespread Muslim (from the family of the Prophet Muhammad (sas) genesis of political power in Dagestan. How peculiar this concept is, can be seen from the fact that the theme of the Accident, in which political power was previously assigned to anyone (pharaohs, Persians, Russ), but not Muslim world, in the above context acquired a purely Islamic basis.As for the time of compiling the "History of Abu Muslim", it can be assumed that this is the beginning of the X century (the date of one of the lists), and the chronicle itself covers the events of the VIII - beginning of the X century .
It is of considerable interest to compare the two described works. “Akhty-name” is, rather, a continuation of the widespread genre of “conquests” on the scale of one village, the military-political aspect in it is predominant. The "History of Abu Muslim" carries a broader semantic load. Abu Muslim became a Muslim "saint", and the "Roman of Abu Muslim", widely distributed in the Near and Middle East, left its mark on the work in question. The activity and genealogy of the sheikh is one of the main motives of the composition. New topics also appeared: the genealogy of the descendants of Abu Muslim, the construction of mosques, the biography of the ruling elite. "Akhty Name" does not provide information about the construction of mosques, and for the "History of Abu Muslim" - this is one of the main topics. If in “Akhty-name” the focus is on the single village of Akhty, then “The History of Abu Muslim” is the history of several equal (or rather, independent, independent) villages.
To analyze the process of formation of the genre of historical writings, the Dagestan historical work "Tarikh Dagestan" by Muhammadrafi plays a huge role.
This is one of the most complex, controversial and at the same time extremely interesting and valuable literary (historical) monuments, which is a collection of various passages or documents united by one idea, one political trend. It is an apology for the power of the Gazikumukh shamkhal, i.e. is purely official and promotes the idea of the inevitability of the Islamization of all regions of Dagestan. The essay highlights several independent narrative lines: the fate of paganism and the rulers of the Avars (Avaria), the Islamization of Dagestani societies, the struggle of Kumukh for their lands, shamkhals, their genealogy and tax policy.
"Tarikh Dagestan" is the most widespread historical work in Dagestan and widely known in the scientific world. Up to 40 of his lists in Arabic have already been identified. Covering the events of the VIII-XIV centuries. (with significant inserts of the 15th-17th centuries), this work is, as already indicated, a collection of various historical stories and records, each of which deserves independent study.
The most ancient part of the text can be considered its beginning - a story about the pagan Accident, the income of its rulers, the taxes they receive (kharaj): “The ruler (malik) in the city of the Avar region, called at-Tanus, is power, the source of disbelief - was an unfaithful, strong, tyrant, unfit, the bearer of evil, violence and misfortune named Suraka, nicknamed nusal ... This ruler received income from kingdoms (muluk), possessions (wilayats), subject lands (imarat), and he owned kharaj, jizya and ushr from the inhabitants of all Dagestan ... various kinds of property, cash, grain, sheep, cattle, fabrics, vegetables, and so on, even eggs. The story is dedicated to the power and might of the ruler of Avaria. It was in the second half of the IX - the first half of the X century. the Dagestan feudal state Sarir (Avaria), which was distinguished by the multi-ethnic composition of the population, significantly increased.
Other main themes (the struggle of the inhabitants of Kumukh against the Mongol troops and the list of taxes to the Gazikumukh shamkhal) give reason to say that the events described date back to the 13th-14th centuries.
Numerous rewritings undoubtedly left their mark on the content of the text, but the main text, despite all the additions, also had to be preserved. It would be important to determine what part and in what form arose under the pen of Muhammadrafi.
"Tarikh Dagestan" is both a valuable historical source and an important written monument of the culture of the peoples of Dagestan. Its complex composition requires, first of all, serious source study work on each of its integral part, each individual work that made up a single whole.
Until recently, an important historical work by Mahmud from Khinalug, conventionally titled by us “Events in Dagestan and Shirvan. XIV-XV centuries. It was compiled in the village of Ikhir (Southern Dagestan) in 861/1456-7 on the basis of numerous sources, including genealogies. The book is a unique source on the history of Dagestan and Shirvan in the 14th-15th centuries. and a valuable monument of written culture. It provided detailed coverage of many issues of the political, socio-economic and diplomatic life of the medieval Dagestan and Shirvan society (Timur's campaign, his role in planting conditional forms of land ownership, in strengthening the power of local rulers; inheritance of power; Shirvan-Dagestan political, diplomatic and dynastic ties; forms of land ownership).
The work of Mahmud from Khinalug is an important stage in local historiography, it is focused mainly on the study of large regions, political, diplomatic, socio-economic history, and not on military actions.
Of course, the historical works that we talked about were not the only genre category of literary and scientific activity in Dagestan X-XV centuries, by the beginning of the XII century. in Derbent, there were already stable traditions in hadith studies and the compilation of Sufi treatises. The ethical and dogmatic treatise “Vafk al-murad” (“Conformity to the object of desires”) by Ahmad al-Yamani (died in 1450), written in Kumukh, has also come down to us. However, the genre of historical writings was the most significant and represented by the largest number of versatile works in the process of the formation of the Dagestan national literary tradition.
Dagestan is the largest center of the Arab-Muslim literary tradition. The assimilation of Arab-Muslim cultural and philosophical traditions began with the establishment of Islam. Today, the role of Arab-Muslim literature and the Arabic language in the development of national cultures, in strengthening cultural contacts between the peoples of the Near and Middle East and the Caucasus is becoming more and more clear. Arab-Muslim culture acts here as one of the sources that inspired the cultures of this region.
Arab culture and Arabic handwritten books have become more widespread than the territory inhabited by the Arabs or the area of their military and political domination.
The first wave of the spread of Arab culture followed the early conquests, which in parallel carried the Islamization and Arabization of the region.
This process connected the peoples of the North and East Caucasus to the Muslim circle of the world cultural community for many centuries. Mutual exchange of material and spiritual values in the conditions of the more developed traditions of the Arab-Muslim civilization awakened their own potentialities in local cultures, brought to life new intellectual needs and creative possibilities of the local peoples.
It is known that X-XV centuries. in the Middle Eastern zone of the Old World, and this is the area of functioning of the Arab, Persian, Turkic and Caucasian cultures, the time of the greatest flowering of the Renaissance culture. It was Arabic literature that acted as the leading one for many peoples and drew into its process other literatures that developed side by side and were part of a given cultural circle.
If we turn to chronology, then the penetration of the Arabic language into Dagestan can be attributed to the 7th century, and the penetration of the Arabic manuscript book to the 8th–9th centuries, i.e., the early Abbasid period. At the initial stage, the scope of this process was limited to Derbent and nearby settlements inhabited by Arabs. But the possibility of manifestation of this process in the previous period, namely, during the period of settlement of the quarters of Derbent by the Arab population and the construction of quarterly mosques by Maslama in 733, is not ruled out.
From the middle of the 8th century the attention of the Arabs from the policy of conquest moves to the internal problems of the state. During this period, all the conditions arise for the development of Arabic book culture, the center of which was Baghdad. It is with this city that the emergence of Arabic book collections, Houses of Science, which gave way to libraries, mosques and madrasahs in the second half of the 11th century, is associated.
As for the subjects of the monuments of Eastern literature, these are traditional disciplines for the medieval East - theology and philology (grammatical treatises, lexicography, jurisprudence, philosophy, etc.).
The most ancient works of Arab scholars that have come down to us are copies of the famous Arabic dictionary “As-Sihah” (“Reliable”) by al-Jawhari (d. 1008), which were made in 519/1125, 574/1178–1179, 593 / 1196, and the no less famous book "Al-Gharibayn" by al-Harawi (died in 1010) - dictionary Arabic, transcribed by Muhammad, son of Abu al-Hasan, in 689/1290.
disappearance book collections 8th–10th centuries in Dagestan is connected with the internal political situation during this period: bloody clashes between the Arabs and the Khazars, internecine wars of local rulers, instability of life, which in no way contributed to the preservation of existing books. However, this gap is filled with epigraphic material closely connected with the origins of the book culture of Dagestan. Thus, the Kufi inscriptions that have survived to this day testify to the spread of Arabic writing in Dagestan already in the 9th-10th centuries. In the following XI-XV centuries. the importance of the Arabic language is increasing, which is also indicated by epigraphic monuments found in Derbent, Tabasaran, Akhtakh, Rutul, Tpiga, Tsudakhar, Kumukh, Khunzakh. According to V.V. Barthold, the Arabic language of all the languages of the Muslim peoples has become the international language par excellence.
The study of the Arabic language entailed the creation of numerous teaching aids compiled by local authors. Thus, the written literature of the peoples of the Near and Middle East was for the Dagestan written literature the base that contributed to its emergence and further development.
The creative assimilation of the monuments of written literature of the Near and Middle East had its logical continuation in Dagestan. From the 10th century Significant works of a narrow local character are being created, at the same time single-aul chronicles are being created: “History of Tsakhur” (XIII century), “History of Karakaytag” (late XV - early XVI centuries), “History of the village of Kurkli” (XV century).
As a result, in medieval Dagestan, for many hundreds of years, vast oriental literature was accumulated in the form of private and public collections of Arabic books. Many of these library collections contained not only theological literature, but also sources on the humanities and natural sciences, philosophy, philology, mathematics, geography, astronomy, and medicine.
Historians note, for example, the widespread distribution in Dagestan as early as the 12th-14th centuries. famous on Muslim East works on the interpretation of the Shafi'i teachings "Kitab al-imam ash-Shafi'i" ("The Book of Imam Shafi'i") and "Cosmography" by Qazvini - a kind of encyclopedia of the natural sciences of the Muslim world. The world-famous multi-volume works and expositions of the greatest Arab historian of the early period, al-Tabari, also penetrated here. It should be noted that after the XV century. the Arabic language persistently made its way to India and the Malay Archipelago, to Central Africa, Asia Minor, the Balkans and, finally, to Russia, namely to Tataria, the Crimea, and the North Caucasus. That is, in that era when the independence of the Arab countries is finally dying, the Arabic language, in spite of everything, conquers more and more new territories, experiencing a kind of "renaissance".
In the XV-XVII centuries. Kumukh becomes one of the creative centers in Dagestan. In the first half of the XV century. Ahmad bin Ibrahim bin Muhammad al-Yamani (died in 1450), the author of the book (“Vafk al-murad” - “Conformity to the object of desires”) lived and worked here - a religious figure, mudarris, scientist, copyist of manuscripts, distributor of Islam in Dagestan. Academician I.Yu. Krachkovsky, establishing the time of creation of original local literature in Dagestan and in the North Caucasus in general, wrote: “In the Caucasus, we can trace two waves of Arab influence: the first, coming with early conquests, did not deeply affect the local population of Transcaucasia, and the second, slowly growing from the 16th century, gradually created in Dagestan, Chechnya, Ingushetia, original local literature in Arabic. Dagestan scientists came to the conclusion that it would be necessary to “advance the chronological framework of the“ second wave ”significantly forward and attribute them to the 10th-15th centuries, or the early stage of the creation of local Dagestan literature in Arabic.”
In the first of these periods, several centers of Arab-Muslim culture arose in Dagestan - Derbent, Kumukh, Akusha, etc. A special place was given to Derbent, which "was the most important support of" Arabism "in the Caucasus."
In connection with the accumulation of rich Arabic-language literature from the 16th-17th centuries. in Dagestan, more and more libraries are emerging at mosques, schools of note, and in the homes of Arab scholars, who enjoy recognized authority from representatives of the entire Muslim world as a whole. Thus, the Dagestan scholar Muhammad son of Musa al-Kuduki, who traveled around Egypt, Hijaz and Yemen and settled in Aleppo, where he died around 1717, was a student of Sheikh Salih al-Yamani (died in 1109/1698). In the 70s of the XIX century. another Dagestani, Muhammad Tahir al-Karahi (1809–1880), also maintained fairly close ties with Meccan and Egyptian scholars. Al-Qarahi received a good education in various madrasahs, passing, according to the then established tradition, from village to village. According to him, he took a course of subjects in the villages of Koroda, Mokhsoh, in the Gidatl society, in the villages of Gagatl, Gonokh.
The well-known Yemeni Arabist ash-Shawqani, who visited at the end of the 18th century. Dagestan wrote enthusiastically about one Dagestani: “... I have not seen anyone like him in the ability to express himself well, use a clean language, avoid vulgarism in conversation, and pronounce speech perfectly. When I heard his words, I was seized with such delight and joy that even a shiver went through me.
The level of knowledge in general, the Arabic language in particular, was very high, since many Dagestanis who were educated in the cities of the Arab Caliphate maintained contacts with scientists from the countries of the Middle East and Central Asia.
The history of the material and spiritual culture of the peoples of Dagestan provides numerous evidence that this region has never been isolated from other geographical areas and historical civilizations. The Middle Ages were marked by certain connections between the Land of the Mountains and Europe and many regions of the East, such as Central and Western Asia, India, etc. It is known, for example, that here, in the seemingly most remote wilderness, not only examples of Sufi -Farabi, not only the Muslim teachings of Egypt, but also the treatises of Aristotle and Plato. The transmitter and "carrier" of these values to the Caucasus and Dagestan was the Arab-Muslim culture. To spread it, religious educational institutions were built everywhere.
The arrival of handwritten books from Syria, Egypt, Iran, Central Asia, and Azerbaijan is closely connected with the spread of Islam in Dagestan. These were works on various branches of science, grammar of the Arabic language, Islamic law, logic, ethics, works of art, tafsirs, hadiths and, of course, the Koran - the Scripture of Muslims, the first book of Muslims. But the early stage in the Qur'an's gradual transformation into a popular book is obscure; it is difficult to say how quickly its copies were multiplied and how long it remained the only Arabic book when the second book appeared, and after it others.
In the 8th century there were already quite a few Arabic written works, at least their names and authors are known, some works are even preserved in later lists. In the next century, there were hundreds of authors and writings, and then book writing grew intensively, embodied in many different types of secular "spiritual content" books. "The Arabic manuscript-book tradition was distinguished by its intensity and gave rise to a huge production, which was the result of a number of reasons and circumstances" . Among the reasons A.B. Khalidov names the long existence of the Arabic manuscript-book tradition in the Arabic area; significant volume and diversity of the primary fund of written monuments; proclaiming the value of knowledge and writing as its repository; the number of authors; the presence of a large number of patrons, customers on the one hand, and scribes and booksellers, on the other; maintaining continuity.
In Dagestan, first of all, books on fiqh, grammar, and Koranic literature were in great demand. Among the widely distributed works, we can name Sharh al-Izzi by Sa'addin Umar at-Taftazani, Sharh al-Kawaid al-irab by Mustafa al-Kujawi, Sharh al-Unmuzaj by al-Ardabili, Izhar al-asrar »Muhammad al-Birkawi, "Minhaj at-talibin" al-Nawawi, "Sharh Minhaj at-talibin" al-Mahalli, "Tuhfat al-Muhtaj" by Ibn Hajar al-Haytami" and others. Dagestan also has its own original compositions in Arabic The Arabic language was the fundamental element that served as an impetus for the development of the written language of the Dagestan peoples on the basis of the Arabic alphabet.
The Arabic sign system, convenient for Semitic languages with a small sound composition, cannot reflect the specific features of non-Semitic languages, the phonetic composition of which includes a large number of sounds. Therefore, many non-Arab peoples (Turks, Tatars, Kazakhs, Azerbaijanis, Tajiks, Uzbeks, etc.), having adopted the Arabic letter, subsequently made minor additions to it with the help of supra- and subscript (diacritical) signs, as well as some additional signs, those. to some extent adapted it to the phonetic system of their languages.
Dagestan scientists are making attempts to adapt the Arabic script to create writing in their native languages - the "Adjam" system of signs. To late XVIII in. the creation of such a system in Dagestan was completed. According to Professor A.R. Shikhsaidov, in Dagestan already in the 17th century, “there is a tendency to convey through additional letters or vowels the phonetic features of local languages, especially in the transmission of non-Muslim names.”
It should be noted that with the introduction to Russian culture, there was a process of transferring cultural orientation from the East to Russia and the appearance in Dagestan of literature by local authors in Russian. Dagestan literature XIX century was created in Arabic, local and Russian languages. Gradually, yielding step by step, especially since the middle of the 18th century, its positions in the field of artistic creativity, the Arabic language in the field of science, Islamic ideology, the official life of the society of pre-revolutionary Dagestan continued to dominate, sometimes reaching its peak.
Only the deep traditions of oriental education could keep Dagestan interested in literature in Arabic even after its annexation to Russia.
In the second half of the 19th century, printed books in oriental languages also became widespread in Dagestan, and at the beginning of the 20th century, books in Arabic were published in the local printing house. At the same time, the correspondence of manuscripts did not stop.
But the years after the October Revolution of 1917 until the early 80s of the twentieth century. went down in history as the era of the triumph of militant atheism and the decline religious culture, which cut down the roots of religion, which seemed to be sitting deep in the Dagestan soil. Books in Arabic were ruthlessly destroyed. People, trying to save the manuscripts, hid them in the attics, walled them up in the walls. Many alims of Dagestan were repressed. And only in the second half of the 1980s, with the implementation of the restructuring of all spheres of socio-political life, the situation changed dramatically. The return to Islamic values is perceived as the most important historical and cultural process, inextricably linked with the national revival of the Dagestan peoples and their national cultural values. Today, the appeal to the topic of the Arabic handwritten book in Dagestan is very relevant and natural.
The identification and introduction into scientific circulation of written monuments of history in Arabic and the languages of the peoples of Dagestan is one of the urgent tasks facing the orientalists of Dagestan today. When substantiating the relevance of the topic, an important factor is state of the art Caucasian source studies in general. Many written monuments are still unknown to modern science, so scientists are faced with the question of their identification and publication.
Attempts to holistically cover the entire manuscript tradition in Dagestan have not yet been made. For a long time there was a tendentious approach to manuscripts in Arabic, when manuscripts were destroyed and burned. A significant part of the manuscripts has come down to us in a deplorable state.
Many manuscripts of Dagestan authors are scattered all over the world: Turkey, Syria, USA, Germany, Israel, Egypt, the Republic of Azerbaijan, the Georgian Republic, Armenia, Moscow, St. Petersburg. The close cooperation of scientists will allow not only to establish the composition, volume and content of Dagestan works, but also to study the issues of mutual influence and interaction of different cultures on the basis of written heritage.
The description of many private collections, mosque libraries and, already on the basis of all available data, the systematization of the history of the Arabic book in Dagestan is a big step in the development of Dagestan historical source studies.
The origins of the handwritten Arabic language tradition of Dagestan date back to the 10th-11th centuries. The manuscript heritage is huge and diverse, covering both handwritten books, created in the regions of the Middle East, Central Asia, as well as a large number of works written by Dagestanis, works by Dagestan authors in Arabic, Persian, Turkic and local languages ("adjam").
In Russian oriental studies, there are established traditions of studying the monuments of oriental culture, in particular, the Arabic handwritten book.
One of the founders of Russian oriental studies M.A. Kazembek is credited with publishing the list of the Dagestan historical chronicle "Derbend-name"
As an appendix to "Derbend name" M.A. Kazembek for the first time gives the Arabic text of the Dagestan historical chronicle of Muhammadrafi "Tarikh Dagestan". He also published such works as “Muridism and Shamil”, “History of Islam”, “Bab and Babids” and a number of other works, many of which, in terms of the depth of research, the breadth of sources, do not lose their significance even today. The scientific works of the scientist were recognized in Russia and abroad. Many of his works were published in Western Europe, for "Derbend-name" he was awarded the Demidov Prize and was awarded the gold medal of the Queen of Great Britain.
A detailed analysis of the question of the origin of "Derbend-name" was given by a prominent researcher in the field of the history of the Arabs and the Middle East, V.V. Barthold. In the works of the largest historian of the medieval East in the 19th century, V.V. Barthold, the Arabist will for a long time draw not only individual subtle observations on the historical life of the Arabs or Islam, but will also find broad generalizing pictures of the entire line of development in his popular science books - the result of a very long and thoughtful work, which has not yet been replaced by new books of that same dignity.
An outstanding Soviet orientalist, academician I.Yu. Krachkovsky discovered the manuscript heritage of Dagestan for European science. He noted the need for a consistent and systematic study of the entire set of sources in Arabic, contributing to the clarification of the historical past of the peoples of the Caucasus. Noting the importance of local original literature in Arabic, I.Yu. Krachkovsky emphasized the need to study it, especially materials related to the people's liberation movement of the 20-50s. 19th century under the leadership of Shamil.
Student I.Yu. Krachkovsky A.M. Barabanov published a translation of the Arabic text of the historical chronicle of Muhammad Tahir al-Karahi, one of Shamil's secretaries. He also owns a valuable article "Explanatory signs in Arabic manuscripts and documents of the North Caucasus", where the original system of auxiliary signs is revealed, a detailed analysis of this system is given.
The Caucasus scholar A.N. Genko. His article "Arabic and Caucasian studies" is of great importance for the study of Arabic materials related to the Caucasus. In it A.N. Genko singled out the special role of sources of Arab origin among the sources for studying the history of the peoples of the Caucasus.
One of the major researchers of the written monuments of Dagestan in Arabic was M.-S. Saidov. In his report, read out at the 25th International Congress of Orientalists (1960), he for the first time gave a detailed description of Arabic-language literature, presented its systematization: works on Sufism, fiqh, mathematics, and astronomy.
The nature of Dagestan literature in Arabic is due to the peculiarities of the historical development of the country. Developing as provincial literature, it is also of great importance for the science of Dagestan, as a historical source and interesting literary material for general Arabic studies, as it makes it possible to present a clear picture of the development of one of the side branches of Arabic literature.
“The manuscript of Abubakr Muhammad, son of Musa, son of al-Faraj ad-Derbendi “Raykhan al-khakaik va bustan ad-dakaik”, which, being a comprehensive dictionary of Sufi terms, is of great importance for studying the ideological and social life of the Dagestan society in the X-XI centuries . The introduction of this manuscript into scientific circulation opens up new pages in the study of the historical and cultural image of the city of Derbent as one of the major centers of culture in the Caucasus.
This work opens up new opportunities for us to understand the socio-economic, political and intellectual life of the Dagestan society of that time. The book contains many new facts on the history and culture of the mountain peoples of the Caucasus, their contacts with Iranians, Hunno-Savirs, Arabs, Khazars and other nationalities are traced. Ad-Darbandi's work is the earliest and so far the only surviving source of classical Sufism in the Caucasus.
Interesting for the study of Islamic traditions in Dagestan is the work of Abdurakhman from Gazikumukh "Kitab tazkirat sayyid Abdurakhman" (Book of memoirs of sayyid Abdurakhman). The book "Kitab tazkirat sayyid Abdurahman" consists of two interrelated, but differing in content parts. The first one is summary information about three imams - Gazimukhammed, Gamzat and Shamil. The second part reflects the inner life of the Dagestan society in the 20-50s. 19th century The author shows us internal structure imamate, system government controlled, institutions of power, covers the issues of education and training in the madrasah, the tax system, and various customs.
The role of the Arabic literary tradition in the formation and development of Dagestan literature is determined by the quantitative and qualitative characteristics of Arabic-language literature, both from the countries of the Middle East and Central Asia, and created within Dagestan.
The discovered cultural monuments allow us to talk about stable mutual contacts between representatives of the culture of Dagestan and the countries of the Middle East and Central Asia in the field of science and education, draw a developed book culture and education system in medieval Dagestan, show the role and significance of madrasas and other forms of Muslim education, reveal the phenomenon of Dagestan as the largest center of book culture on the periphery of the Islamic world.
The study of a printed book in Arabic is a relatively new direction in the research of Dagestan scientists. The activities of the well-known distributor of printed books in Dagestan Muhammad Asadov, Dagestan publishers A.M. Mikhailova, M.M. Mavraev, thematic and technical specification printed materials in Arabic (available on the book market of Dagestan at the end XIX- early XX centuries) played an important role in the development of Islamic culture on the territory of our republic.
Documents of the epistolary genre make up only one, although by far the largest section of the entire complex of historical materials in Arabic. However, in order to study the features and ways in which the Arabic language developed, every Arabic monument deserves attention, regardless of its content.
After the emergence of Islam, the Arabic language spread over a vast territory inhabited not only by Arabs. More than a thousand years of history of Arabic book culture in Dagestan is inextricably linked with the establishment of long-term general cultural contacts with the countries of the Middle East, Central Asia, Transcaucasia with a well-established exchange of cultural values. Since the 10th century, we have already observed the formation of our own Arabic-language literary tradition, represented in our time by a rich and diverse thematic literary heritage.
The abundance of manuscript collections, the number of manuscripts in Arabic, the many centers where active work was carried out on the reproduction of manuscripts put Dagestan among the major centers of the Arabic manuscript tradition. Today, the spiritual past of the peoples of Dagestan appears in a new way, unknown pages of the formation of written culture emerge, the image of the Dagestan scientist's past appears more clearly. A scientific approach to historical monuments will make it possible to appreciate the contribution of each of the peoples of Dagestan to the cultural treasury of our civilization. The study of eastern sources is not an end in itself, the study and publication of these sources should contribute to a comparative study of the history of Dagestan. One of the important tasks of Arabic studies is also to link the history of manuscripts with the history of libraries, ancient and newer... richest in the world for its time.
Summing up what has been said, it should be noted that the culture of the Arab-Muslim East played a huge role in the fate of national cultures and the creativity of the peoples of Dagestan. At present, we have every reason to believe that if at first the local culture, which was of a general Dagestan character, was enriched at the expense of the Arab-Muslim, now it has acquired independence and makes its small, but very tangible contribution to the general culture and literature of the East.
Islamic traditions in Dagestan
Islamic traditions in Dagestan are rooted in the era of Islamization of the region. A feature of our republic can be called the fact that religion was brought here by the companions of the Prophet Muhammad, peace and blessings be upon him, and therefore preserved in its original form, in contrast to the countries of the Arab world, in which in recent centuries there have been movements that deny the traditional (i.e. transmitted from the Prophet) Islam. The very concept of "traditional" comes from the Arabic word Sunna (Tradition), which served as the basis for many scientists and sheikhs to assert that Dagestan is a special territory in which the religion of Muhammad, peace and blessings be upon him, will remain in its original form until the Day of Judgment.
As studies show, Islam penetrated into the territory of Dagestan thanks to the asceticism of the adherents of Sufism, which caused special respect among Dagestanis for Sufi sheikhs (ustazes), many of whom are descendants of the prophet or his companions. This circumstance played an important role in the emergence of such a phenomenon. Dagestan history and cultures like muridism. The basis of muridism is the following of Tariqa - a special Path, which in the Koran is called the Direct Path of Islam. As M.A. Kazembek, “Muhammad was not against Tariqat, even he appropriated it to himself and said: “Tariqat is my deeds.”
Kazembek himself in the book “Muridism and Shamil” writes about Tariqat: “this word, as already explained above, means the path to the True God. It is otherwise called Sufism and mysticism. After listing the main Sufi brotherhoods, the author writes: "The history of Sufi literature presents a register of more than 600 famous sheikhs who had more or less adherents of murids, of whom at least a third were glorious writers and poets." As for the poetic gift of Sufi sheikhs, reality confirms the relationship between love for the Almighty and the presence of this talent. For example, one of the most famous Dagestan sheikhs of our time, Said-Afandi al-Chirkawi (Atsaev), wrote his instructions in poetic form. Mavlyana (Jalaluddin Rumi) said about this: “Poets are the next after the prophets!”.
Here short description traditions of Muridism, set forth in the book "Muridism and Shamil":
1) Tariqat leads one who goes to the knowledge (marifat) of the truth - to God.
2) He who walks the Path (salik) is guided by attraction (iradet), which develops in him through spiritual education (irshad).
3) The right of spiritual education is hereditary according to the teaching, i.e. passes from the teacher-educator (murshid) to his spiritual pupil (murid) directly.
4) The beginnings of this education stem from ancient times from Khizr, the patron of the mystics, and in Islam from Ali, the son-in-law of the prophet.
5) Salik, through the upbringing and development of grace, reaches perfection (kamal); the degree of “wusul” is achieved in perfection, i.e. spiritual communication with truth - God; those who have reached this degree are called "vasyl".
6) The spirit, striving for the degree of vusul, or making sair to the truth, reaches various degrees, of which the highest is as-seiru-fi-Llahi, i.e. striving for God in the bosom of the divine spirit: here the mortal reaches divine revelation and, in the words of Muslims, “huva fihi, wa huva fihi” - “he is in Him and He is in him”, i.e. man in God and God in man.
All schools of Sufis or mystics are developed on these principles, there are differences only in some subtleties.
In general, Sufis call themselves "arif" (from the above "ma'rifat"), i.e. knowing the truth. Calling a person to this knowledge is called “jazzb”. This vocation leads a person to "suluk", and then to the perfection of "kamal" or "vusul"; the one who has reached the first is called "Salik", the one who has reached the second is called "Kamil" or "Vasil". All members of the circle of "perfection" are called "awliya" (singular "wali").
In the history of muridism, we see that the word "murid" first appeared between the societies of Tariqat. In Muhammad, peace and blessings be upon him, students and proselytes bore the general name "ashab" - students, companions, and private:
A) Muhajirin - those who accompanied him in Hijret (migrations)
B) ansar - those who received him after the Hijra and assisted him in his enterprises.
The names of both can be found in separate brochures under the heading "Ashab" and "Ashabi-Badr". The last one was published in Kazan in 1843. The students of askhabs are called “tabiin”, i.e. "followers". Therefore, the murid actually belongs to Tariqat, and the first use of this word refers to the first century of Islam.
In all religious upheavals and revolutions of Islam, the leaders of the revolutionary parties were spiritual persons who acquired sufficient importance among the people to surround themselves with followers, as soon as the condition that their murshid (teacher) more or less belonged to Tariqat, even if only as an impostor " .
It follows from Kazimbek’s research that “traces of muridism existed as early as the beginning of the 8th century AH or around the end of the 15th century according to the Christian chronology, but no facts show that an entire militia or society bore the official or political name of murids: this could only be the result of many previous events. In the history of mystics, we have two or three names of famous Sufis who belonged to Dagestan in the past centuries: on the other hand, the scholastic teaching entered Dagestan along with the first missionaries of Islam: it developed there, though slowly, but firmly and to a large extent. In the nomenclature of Eastern scientists, more than fifty big names belong to Dagestan; there were, as they are now, excellent (according to Muslim estimates) philologists, philosophers and jurists.
The teaching of Muridism reached its greatest development during the years of the Caucasian War under the leadership of Imam Shamil.
At present, according to some estimates, there are more than 100,000 murids of the Nakshbandi and Shazili Tariqats in Dagestan, thanks to which traditional Islam has not lost ground or completely disappeared under the onslaught of newfangled trends, as happened in most countries of the Arab world.
The characteristics of these currents are given by F.A. Khaydarov in the popular science publication "Islam Traditional and Fictional".
Another feature of Islamic traditions in Dagestan is love for the Prophet, which is expressed in mawlids - rites of remembrance and praise of Muhammad, peace and blessings be upon him. After all, it is said by the Almighty: “Whoever blesses My Messenger once, I will bless tenfold!” On these mawlids (literally “birth”), Muslims express their joy at the birth of the best of the creations of Allah, read salawats (blessings to the Prophet), commemorate the Almighty, and at the end follow the command of Islam to treat the guests and show proper respect for them, which earns great good in this life and for the next life. About those who attended such events of dhikr (remembrance of the Almighty and blessings of Muhammad) it is said in a reliable hadith that the Almighty forgives them all sins and even those who happened to be on the Mawlid by accident. This circumstance is the reason why the Dagestanis are very fond of attending such charitable events, and in the month of Rabi-ul-Awwal, the month of the birth of Muhammad, peace and blessings be upon him, they are held in almost all mosques of the republic that are not influenced by the Kharijites, to which .BUT. Khaydarov classifies the Wahhabis, Salafis, Ikhwanists and representatives of other groups who reject the Sunnah (Tradition), i.e. opposed to traditional Islam.
It has become a good Dagestan tradition to hold a big mawlid in the month of Rabi-ul-Avval in the Central Juma Mosque of Makhachkala with the participation of the Head of the Republic.
Continuing the theme of Islamic traditions in Dagestan, it should be pointed out that the followers of the Tradition belong to the madhhab of Imam al-Shafi'i, i.e. are Shafi'is.
Historians note the widespread use in Dagestan as early as the 12th-14th centuries. well-known works in the Muslim East on the interpretation of the Shafiite teachings "Kitab al-Imam ash-Shafi'i" ("The Book of Imam Shafi'i").
The theological school or madhhab of Imam al-Shafi'i
The founder of the school: Muhammad ibn Idris ibn Abbas ibn Usman ibn Shafi'i al-Qurayshiy (abbreviated as Imam ash-Shafi'i). Years of life: 767 - 820.
School sources:
1.Holy Quran;
2. Pure Sunnah (Tradition);
3. Unanimous opinion of the companions (ijmaa);
4. Individual judgments of the Companions;
5. Judgment by analogy (kyyas);
6. The method of "istishab" (linkage, search for connections).
School distribution geography: Syria, Lebanon, Iraq, Palestine, Jordan, Yemen, Bahrain, countries of Southeast Asia, Russia, etc.
The newly emerged currents that have become widespread among the Dagestanis in the last two or three decades declare either a complete denial of madhhabs or belonging to the madhhab of Imam Ahmad bin Hanbal.
Along with the historical works of local scholars, an important place in the Islamic traditions of Dagestan culture belongs to such genres as Sufi literature and hadiths. After all, Islam spread in Dagestan in the form of Sufism, which was called both the religious philosophy and the religion of Islam. Copies of the Quran, commentaries on it (tafseers), stories about the deeds and deeds of the Prophet Muhammad (peace and blessings be upon him) (hadith), works on Islamic law, Arabic grammar, logic, history, Sufism, ethics, dictionaries, artistic and poetic creativity were very popular in Dagestan.
The greatest achievement in the cultural life of Dagestan was the creation in Arabic of works by local authors, such as Yusuf bin al-Husayn bin Davud Abu Yaqub al-Babi al-Lakzi (d. Derbent; Muhammad ad-Darbandi (d. in the first half of the 12th century) - the author of the unique Sufi encyclopedic dictionary "The Basil of Truths and the Garden of Subtleties"; Muhammad Rafii - the author of a historical chronicle compiled in 1465; Shaban from Obod (died in 1667) - the compiler of an extensive commentary on the collection of hadiths by al-Bagavi; Muhammad son of Musa from Kudutl (died in 1717) is the author of grammatical compositions and commentaries “Khashiya ala Charpardi” (“Commentary on Charpardi”) and “Istiara”; Davud of Usish (d. 1757) - author of "Hashiya Davud" - a commentary on Dinkuzi's grammatical work; Damadan of Megeb (d. 1724) - compiler of astronomical and medical treatises; Muhammad Tahir al-Karahi (died in 1880) - famous author of historical chronicles; Gasan Alkadari (1834-1910) - the author of the historical, poetic and philosophical works "Divan al-Mamnun" and "Jirab al-Mamnun"; Nazir from Durgeli (1891-1935) - compiler of the bibliographic reference book.
Of the other scientists who gained recognition not only in Dagestan, but also outside it, it should be noted Abu ‘Umar ‘Usman ibn al-Musaddad ibn Ahmad ad-Darbandi, who spent some time in Baghdad. No less famous is the Shafi’i faqih Hakim ibn Ibrahim ibn Hakim al-Lakzi al-Hunliki ad-Darbandi, who studied law under such an outstanding scholar as Abu Hamid Muhammad al-Ghazali (d. 1111), whose writings aroused deep interest in Dagestan in the XV-XVII centuries.
The spread of Islamic traditions was primarily due to the construction of Islamic educational institutions.
At the Juma Mosque in Derbent, a madrasah building (the earliest surviving one in Dagestan) was built in 879/1474-75 under Shirvanshah Farrukh Iasar, when Shirvan's political influence on South Dagestan was significant. Dagestan did not have a strictly defined system of education. Basically, there were three levels of Muslim education: the Koran school, maktab and madrasah. Basically, children were taught to read the Quran up to maktab. Maktab was considered a school of the lowest type, there were no certain period training, he depended mainly on the mullah who taught them (on average 2-3 years). The madrasah was the highest level local education. Schools of this type were opened mainly at mosques. The term of study in the madrasah was long, amounting to ten or more years.
But in the confessional schools that were opened in Dagestan, they not only taught religion, but also gave some knowledge in mathematics, astronomy, geography, philology, philosophy, etc. Regarding the educational literature that was part of the training program in the mountains, you can get information in the work of A. Omarov "Memoirs of Mutallim". It describes the training program: “After completing the Arabic alphabet, they learn the most necessary rules of religion, which are contained in the book of Usuladin. After that, they begin to memorize the book of Tasrif. This is an abbreviated Arabic grammar that contains an etymology. Following this, they teach the book “Miatu-amil” of the same size, explaining the changes in the ending of words. Then they learn the book "Anamuzaj", which also explains the rules for changing the ending of words. Then they take up the book of Saadu-din, which serves as an explanation of the book of Tasrif. Further, they are taken for the book of Dinkuzi, which also explains word production, and also for the book of Vafiyya, of the same content. Following this, they teach quite big book Jami, explaining the rules for changing the endings of words and the meaning of syllables. At the end of Jami, they begin to study several, which include the beginning of logic, namely Isa-Guji, Shamsia and Fanari. Following logic, they study the book Maan (rhetoric), which explains the rules of eloquence in Arabic. Rhetoric is followed by several books containing the rules of Arabic versification. This is followed by the study of the law books, and especially the book of Magalla, in two parts. This book contains all the laws of Muslims, that is, spiritual, civil, criminal and military. Further, the book of Jalalaini is studied. It contains the entire Qur'an with an interpretation of the meaning of each verse. Then they study the book of Ibn Hajir, the most fundamental book of Muslim jurisprudence in two parts. Then they pass another book by Javali, which contains a general statement of the foundations of Muslim legislation. Then they rarely pass mathematics and also the so-called science of the unity of God. The last science in the face of the book of Aqaid is considered almost a necessity for a true Muslim. It proves from a philosophical point of view the beginning of the world, the existence of God, His unity, etc., how a person is obliged to fulfill prayers; also proves the existence of good and evil, reward and punishment in the afterlife."
In Dagestan, home teaching of children to read the Koran has also become widespread. In home "Koranic schools" a significant part of the students in the late XIX - early XX centuries. were girls. Parents preferred to teach them at home under supervision in order to avoid contact with boys. Most girls completed their education by acquiring rote reading skills. Girls, with rare exceptions, were not taught to write. Unfortunately, we do not have reliable data on the number of Muslim schools. But, undoubtedly, Dagestan was the region most saturated with Muslim schools in the entire Caucasus, which had a decisive influence on the spread of Islamic traditions in it, which made the republic the center of Islamic culture and science on the territory of the Russian Federation.
According to the materials of the Dagestan press