Professional Documents
Culture Documents
Brill’s
Inner Asian Library
Editors
Michael R. Drompp
Devin DeWeese
VOLUME 26
By
Allen J. Frank
LEIDEN • BOSTON
2012
Cover illustration: A tombstone of the Ming Bashkirs with the mausoleum of Husayn-Bek Turkistani
in the background, near Chishmy, Bashkortostan, 1994. Photo by ‑Allen J. Frank.
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Contents
Acknowledgements. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vii
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Islamic Manuscripts. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Conclusion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195
Index. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205
acknowledgements vii
Acknowledgements
Contents
Acknowledgements vii
Introduction
Muslims in Russia and the Paradox of Bukhara 1
Islamic Manuscripts 8
Chapter one 11
Sources 11
The Tarikh-i Barangawi 15
The Work’s Author 16
Contents and Structure 20
The Sources of the Tarikh-i Barangawi 25
Chapter two 27
The Religious and Social Foundations of Bukharan Prestige 27
Sufi Tradition and Holy Cities in Central Asia 29
Bukharan Communities in Imperial Russia:
Official Privilege and Exalted Status 43
Bukharan Fashion among Muslims in Russia 64
Chapter three 77
“Bulghar” Institutions in Bukhara 77
“Bulghar” Saints and Legendary Scholars in Central Asia 77
The Tatar and Bashkir Presence in Bukhara 80
Resident “Bulghar” Scholars and Sufis in Central Asia 86
Chapter four 95
The Student Experience I 95
The Journey There 98
Arrival and Lodging 99
Instructors 102
Study Outside of Bukhara 107
Students as Teachers 109
Sufi Shaykhs and Their Murids 110
Jalal ad-Din al-Khiyabani 113
Ishan-i Pir ʿAbd al-Karim ash-Shahrisabzi al-Balkhi 117
Other Sufi Figures 119
Curriculum 120
Manuscripts and Literary Activity 125
Conclusion 191
Bibliography 195
Abbreviations 195
Manuscripts 195
Publications 195
index 205
Muslims in Russia and the Paradox of Bukhara 1
Introduction
Muslims in Russia and the Paradox of Bukhara
1 For a discussion of the continuity of Bukhara’s sacred status among Muslims in inde‑
pendent Uzbekistan cf. Maria Elisabeth Louw, Everyday Islam in Post Soviet Central Asia,
(London & New York, 2007), especially chapters Three and Four.
2 Introduction
2 Several pilgrimage sites in Central Asia were known as “Second Meccas” and “Kaʿbas”
equivalent, or partially equivalent, to Mecca; cf. Thierry Zarcone, “Pilgrimage to the ‘Second
Meccas’ and Kaʿbas’ of Central Asia,” Central Asian Pilgrims: Hajj Routes and Pious Visits
between Central Asia and the Hijaz,” Alexandre Papas, Thomas Welsford, Thierry Zarcone,
eds. (Berlin, 2011), 251-271.
3 Audrey Burton, The Bukharans: a Dynastic, diplomatic, and Commercial History, 1550-
1702, (Richmond, Surrey, 1997); G.N. Potanin, “O karavannoi torgovle c dzhungarskoi
Bukhariei v XVIII stoletii,” Chteniia istorii i drevnostei Rossiiskikh pri Moskovskom Universitete,
April-June 1868, Kniga vtoraia, 21-113; Kh. Z. Ziiaev, Ekonomicheskie sviazi Srednei Azii s
Sibir’iu v XVI-XIX vv. (Tashkent, 1983), G.A. Mikhaleva, Torgovye i posol’skie sviazi Rossii so
sredneaziatskimi khanstvami cherez Orenburg, (Tashkent, 1982).
Muslims in Russia and the Paradox of Bukhara 3
4 Ron Sela, The Legendary Biographies of Tamerlane: Islam and Heroic Apocrypha in
Central Asia, (New York, 2011), 117-140.
5 Influential in this regard are the writings of the Bukharan jadid Sadr ad-Din ʿAyni; cf.
his Bukhara I-II, (Dushanbe, 1980-1981) and his Bukhara inqilabining ta˒rikhi, Shizuo Shi‑
mada and Sharifa Tosheva, eds. (Tokyo-Tashkent, 2010); for a typical Soviet summary of the
cultural decline of Bukhara under the Manghïts, cf. Istoriia Uzbekskoi SSR II, (Tashkent,
1968), 91-108, 377-388; Adeeb Khalid emphasizes the isolation of Bukhara under the Manghïts.
While he admits that there was a “cultural florescence” under that dynasty, he argues,
without elaboration, that its central preoccupation was with “writing poetry on the models
of Timurid or earlier poets, and writing commentaries on existing works.” He blames Cen‑
tral Asia’s supposed isolation on its exclusion from the globalization of the world economy,
but then argues that it was, in fact, not isolated; cf. Adeeb Khalid, The Politics of Muslim
Cultural Reform: Jadidism in Central Asia, (Berkeley, California, 1998), 40-44.
6 Cf. Anke von Kügelgen, Die Legitimierung der mittelasiatischen Mangitendynastie in
den Werker ihrer Historiker, (Istanbul, 2002); Stéphane Dudoignon, “La question scolaire à
Boukhara et au Turkestan russe du ‘premier renouveau’ à la soviétisation (fin du XVIIIe
siècle-1937),” Cahiers du Monde Russe vol. XXXVI (1-2), 1996, 133-210; Baxtiyor Babadžanov,
“On the History of the Naqšbandiya mujaddidiya in Central Mawara’annahr in the 18th and
Early 19th Centuries,” Muslim Culture in Russia and Central Asia from the 18th to the Early
4 Introduction
20th Centuries, Michael Kemper, Anke von Kügelgen, Dmitriy Yermakov eds., (Berlin, 1996),
385-413; Anke von Kügelgen, “Die Entfaltung der Naqšbandiya mujaddidiya in mittleren
Transoxanien vom 18. Bis zum Beginn des 19. Jahrhunderts: Ein Stück Detektivarbeit,”
Muslim Culture in Russia and Central Asia from the 18th to the Early 20th Centuries vol. 2,
Anke von Kügelgen, Michael Kemper, Allen J. Frank eds. (Berlin, 1998), 101-151; Anke von
Kügelgen, “Sufimeister und Herrscher in Zwiegespraech: Die Schreiben des Fadl Ahmad
aus Peschawar an Amir Haydar in Buchara,” Muslim Culture in Russia and Central Asia from
the 18th to the Early 20th Centuries vol. 3, Anke von Kügelgen, Ashirbek Muminov, Michael
Kemper, eds. (Berlin, 2000), 219-351.
7 A. Dobrosmyslov, “Zaboty imperatritsy Ekateriny II o prosveshchenii kirgizov,” Trudy
Orenburgskoi Uchenoi Arkhivnoi Kommissii IX (1902), 51-63; Alan W. Fisher, “Enlightened
Despotism and Islam under Catherine II,” Slavic Review, vol. 27 (4) (1968), 542-553; Robert
D. Crews, For Prophet and Tsar: Islam and Empire in Russia and Central Asia, (Cambridge,
Muslims in Russia and the Paradox of Bukhara 5
Massachusetts, 2006), 31-91; Aidar Nogmanov, Samoderzhavie i tatary, (Kazan, 2005), 94-131;
D.D. Azamatov, Orenburgskoe magometanskoe dukhovnoe sobranie v kontse XVIII-XIX vv.
(Ufa, 1999), 12-39.
8 Michael Kemper, Sufis und Gelehrte in Tatarien und Baschkirien, 1789-1889: Der isla-
mische Diskurs unter russischer Herrschaft, (Berlin, 1998); Allen J. Frank, Muslim Religious
Institutions in Imperial Russia: the Islamic World of Novouzensk District and the Kazakh Inner
Horde, 1780-1910, (Leiden-Boston, 2001).
9 A number of authors have addressed the presence of Tatar and Bashkir students in
other cities of the Islamic world, primarily for the period before the First World War. these
include Stéphane Dudoignon, “Echoes to al-Manar among Muslims of the Russian Empire:
a preliminary research note on Riza al-Din b. Fakhr al-Din and the Shura (1908-1918),” Intel-
lectuals in the Modern Islamic World: Transmission, transformation, communication, Sté‑
phane Dudoignon, Komatsu Hisao, Kosugi Yasushi eds. (London & New York, 2006), 85-116;
Volker Adam, Rußlandmuslime in Istanbul am Vorabend des Ersten Weltkrieges: die Berich-
terstattung osmanischer Periodika über Rußland und Zentralasien, Heidelberger Studien zur
Geschichte und Kultur des modernen Vorderen Orients, (Frankfurt am Main, 2002); for a
broader discussion of Muslim immigration from Russia to Turkey cf. James H. Meyer, “Im‑
migration, Return, and the Politics of Citizenship: Russian Muslims in the Ottoman Empire,
1860-1914,” International Journal of Middle East Studies 39 (2007), 15-32.
6 Introduction
Tatar and Bashkir scholars in Russia. Many of the most prominent and
influential scholars in the revival who were trained in Bukhara’s madrasas
had obtained elevated status and authority precisely for their mastery of
Islamic disciplines in Bukhara. At the same time, another of the outcomes
of the Islamic revival in Russia was an increased awareness of a separate
regional identity linked politically to Russia and the Russian monarchy,
and communally to the emergence of regional identities, such as “Bulghar”
identity, and later “Tatar” and “Bashkir” ethnic nationalism. The econom‑
ic and political marginalization of the emirate of Bukhara following the
Russian conquest only accentuated this tension, with the result that
Muslim modernists and reformers in Russia, the so-called jadids, made the
critique of Bukhara, and by extension, Bukhara’s prestige and its reputation
for sanctity, as a centerpiece of their arguments for social and religious
reform. In so doing, they commonly described Bukharan education as
“worthless” and stultified by “fanaticism” and “scholasticism,” even if the
fathers of Tatar jadidism were themselves trained in Bukharan madrasas,
and derived much of their authority from that association. Ultimately Tatar
jadids were to play a prominent role in the Soviet conquest and annexation
of Bukhara, and in the Cultural Revolution that followed.
Historians addressing the Islamic revival in Russia so far have naturally
focused their attention on the Islamic scholarly environment and the
ʿulama, and as a result they have tended to see the Tatar and Bashkir
relationship with Bukhara as primarily an intellectual one.10 However,
the relationship between Muslims in Russia and Bukhara was also an
10 In an article Hisao Komatsu examines in detail the phenomenon of Tatar studies in
Bukhara, and the intellectual relationship between the Volga-Ural ʿulama and Bukhara. His
study is primarily based on Shihab ad-Din Marjani’s Mustafad al-akhbar fi ahwali Qazan
wa Bulghar (Kazan, 1885); cf. Komatsu Hisao, “Bukhara and Kazan,” Journal of Turkic Civi-
lization Studies 2 (2006), 101-115; Michael Kemper has examined in a series of works the
scholarly influence of Bukhara on the Islamic Revival that took place in the Volga-Ural
region in the eighteenth and nineteenth centuries; cf. Michael Kemper, “Entre Boukhara
et la Moyenne-Volga: ʿAbd an-Nasir al-Qursawi en conflit avec les oulémas traditionalistes,”
Cahiers du Monde Russe vol. XXXVI (1-2), 1996, 41-52; cf. also Sufis und Gelehrte; Michael
Kemper, Šihabaddin Marjani über Abu n-Nasr al-Qursawis Konflikt mit den Gelehrten
Bucharas,” Muslim Culture in Russia and Central Asia from the 18th to the Early 20th Centuries
vol. 3, Anke von Kügelgen, Ashirbek Muminov, Michael Kemper eds., (Berlin, 2000), 353-383;
Mirkasym Usmanov addresses the intellectual relationship between Kazan and Bukhara
in a chapter of a monograph devoted to the Kazan reformist scholar Husayn Fayzkhanov;
cf. Mirkasym Usmanov, Zavetnaia mechta Khusaina Faizkhanova, (Kazan, 1980), 20-28;
reprinted as “Bukhara byla uzhe ne ta,” in: Raif Märdanov, ed. Khösäyen Fäyezkhanov,
(Kazan, 2006), 583-592; cf. also Uli Schamiloglu, “İctihad or Millät? Reflections on Bukhara,
Kazan, and the Legacy of Russian Orientalism,” Reform Movements and Revolutions in
Turkistan: 1900-1924. Studies in Honour of Osman Khoja, (Haarlem, 2001), 347-368.
Muslims in Russia and the Paradox of Bukhara 7
11 On this conversion narrative cf. Allen J. Frank, Islamic Historiography and ‘Bulghar’
Identity among the Tatars and Bashkirs of Russia, (Leiden-Boston, 1998).
8 Introduction
Islamic Manuscripts
A key element in more fully analyzing the Tatar and Bashkir experience in
Bukhara are the manuscripts produced in the communities under investi‑
gation. The writings of reformists and modernists, who made use of mod‑
ern printing, have been widely accessible, and in the case of the jadids their
rationalism and Europhilia earned them a sympathetic, and often insuf‑
ficiently critical, reception among modern scholars. To the extent that
scholars examining the Tatar and Bashkir relationship with Bukhara have
used Muslim sources, they have primarily used printed sources, naturally
including the major Tatar biographical dictionaries, whose authors ad‑
hered to the reformist current, but which remain essential sources for
Russia’s Islamic history. As important as these printed sources are, it is
important to remember that Muslims in Imperial Russia recorded and
disseminated their religious knowledge above all by means of manuscripts.
This was particularly true of the majority who remained skeptical of, or
indifferent to, reformist and modernist currents well into the 20th century.
To be sure, print was by no means a monopoly of reformists and modern‑
ists. However, Islamic manuscripts themselves were believed to have an
inherent sacred significance absent in printed texts, and copying them was
seen as a pious deed. Beyond the manuscript’s sacred qualities as religious
artifacts, it must be emphasized that a vast number of original works com‑
posed in the Volga-Ural region and Siberia have come down to us only as
manuscripts. Manuscripts are essential for any informed and well-round‑
ed inquiry into the Islamic history of Imperial Russia, but for a variety of
reasons their use in studying the history of Tatars and Bashkirs remains
still poorly developed.
The main source for this study is one such manuscript, a substantial
work of 223 folios. This is the Tarikh-i Barangawi (History of Baranga),
compiled in 1914 by Ahmad b. Hafiz ad-Din al-Barangawi (1877-1930), an
imam in the village of Baranga, in Viatka Province. Ahmad, his father, and
his uncle Burhan ad-Din b. Nasir ad-Din az-Zoyabashi, spent considerable
time in Bukhara as teachers and students between 1840 and 1905. The
Tarikh-i Barangawi is above all a family history that contains a wealth of
documentation, including letters, diplomas, and biographical data ad‑
dressing the Tatar experience in Bukhara. Ahmad and his father were both
skeptical of many aspects of Islamic reformism. As such they represent an
outlook more typical of the religious mainstream of their communities,
and provide us with a nuanced view of the Tatar relationship with Bukhara.
Muslims in Russia and the Paradox of Bukhara 9
This monograph is divided into six chapters. The first chapter provides
an overview of the sources used in this study, and includes a detailed de‑
scription of the Tarikh-i Barangawi. The second chapter addresses the
religious and social contexts of Bukharan prestige, focusing on the sacred
foundations of the relationship between Muslims in Russia and Bukhara.
This chapter also examines the elevated legal status and privileges of
Central Asian merchant communities in Russia in the seventeenth and
eighteenth centuries, who were generally classified as Bukharans, and the
link between their privileged legal status and their prestige among Muslim
communities in Russia. It also examines the rise of fashion trends among
Tatars and Bashkirs who sought to emulate Bukhara’s clothing, cosmetics,
and cookery. The third chapter examines Tatar and Bashkir institutions,
including legendary scholars and saints, the Tatar and Bashkir community
in the city under the Manghïts, and permanently-established scholars and
Sufis. The fourth and fifth chapters address the Tatar and Bashkir experi‑
ence in Bukhara, focusing on the student experience there, including its
cultural and economic aspects, as well as the educational experience itself.
The sixth chapter addresses the decline of Bukharan prestige in Russia, the
jadid critique Bukhara’s sacred status among Tatars and Bashkirs, and the
response of non-jadids to these critiques.
10 Introduction
sources 11
Chapter one
Sources
Tatar and Bashkir literary works constitute a particularly rich body of in‑
digenous historical sources of Inner Asia, particularly for the nineteenth
and twentieth centuries, when Tatars and Bashkirs were directly involved
in Russian economic and political expansion throughout Central Eurasia,
including beyond the borders of the Russian empire proper. These sources
were composed against the backdrop of a remarkable Islamic intellectual
and institutional flowering directly benefiting from Russian economic
expansion and policy changes regarding Muslims that Catherine II imple‑
mented in the latter half of the eighteenth century. A strong religious
orientation dominated this literature down to the 1920’s, but at the same
time it was written above all for an internal audience. While doctrinal,
theological, and Sufi works were typically written in Arabic and Persian,
historical works tended to be written in the vernacular. Our sources for the
Tatar and Bashkir experience in Bukhara and Central Asia fall almost en‑
tirely within the latter category of Tatar and Bashkir historical literature.
While the experience of Muslims from Russia in Bukhara can without a
doubt inform our understanding of economic and cultural dynamics with‑
in the Russian empire, Russian sources per se are largely mute on the
topic, and the few Russians who recorded their observations of the Tatar
and Bashkir cultural and religious relationship with Bukhara generally
have betrayed a sketchy and superficial understanding of these dynamics.
For the Tatar and Bashkir relationship with Bukhara we must rely on Tatar
and Bashkir sources.
Tatars and Bashkirs recorded their experiences in Bukhara in a broad
range of literary genres, chief of which were biographical works, memoirs,
and poetry. Printed media developed rather rapidly among Tatars and
Bashkirs, beginning with books at the beginning of the nineteenth cen‑
tury, and by the beginning of the twentieth century comprising pamphlets,
journals, and newspapers. Nevertheless a substantial body of literary activ‑
ity remained within the manuscript medium, particularly since manu‑
scripts themselves were believed to have religious authority and
significance. Scholars today have only scratched the surface of the Tatar
and Bashkir manuscript tradition, in terms of publishing catalogs of
12 chapter one
1 On the manuscript tradition among the Tatars and Bashkirs see M.A. Gosmanov,
Qaurïy qaläm ezennän, 2nd ed. (Kazan, 1994); Iu. E. Bregel’, “Vostochnye rukopisi Kazani,”
Pis’mennye pamiatniki Vostoka 1969, 255-273; Iuzhnoural’skii arkheograficheskii sbornik I,
(Ufa, 1973); M.A. Usmanov and R.A. Shaikhiev. “Obraztsy tatarskikh narodno-krae‑
vedcheskikh sochinenii po istorii zapadnoi i iuzhnoi Sibiri,” Sibirskaia arkheografiia i is-
tochnikovedenie, (Novosibirsk, 1979), 85-103.
2 Cf. Liliia Baibulatova, ʿAsar’ Rizy Fakhreddina, (Kazan, 2006); cf. also A.I. Kharisov,
“Kollektsiia rukopisei Rizaitdina Fakhretdinova v nauchnom arkhive BFAN SSSR,”
sources 13
Tvorchestvo Rizy Fakhretdinova, (Ufa, 1988), 78-85; Rizaeddin Fäkhreddin, Asar: öchenche
häm dürtenche tomnar, M.A. Gosmanov et al. eds. (Kazan, 2010).
3 Qurban-ʿAli Khalidi, An Islamic Biographical Dictionary of the Eastern Kazakh Steppe
(1770-1912), edited by Allen J. Frank and M.A. Usmanov. (Boston-Leiden, 2005).
4 Jahan-Shah b. ʿAbd al-Jabbar an-Nizhgharuti, Tarikh-i Astarkhan, (Astrakhan, 1907),
43-47; Husayn b. Amirkhan, Tawarikh-i Bulghariya, (Kazan, 1883), 40-52.
5 Murad Ramzi, Talfiq al-akhbar wa talqiʾ al-athar fi waqaʿi Qazan wa Bulghar wa muluk
at-tatar II (Orenburg, 1908); N.G. Garaeva, “Traditsii tatarskoi istoriografii v ‘Talfik al-akhbar’
M. Ramzi,” Problema preemstvennosti v tatarskoi obshchestvennoi mysli, (Kazan, 1985), 84-96.
6 Shähär Shäräf ed., Marjani, (Kazan, 1333/1915); A modern Tatar edition of Shäräf’s
biography of Marjani appeared in 1998. Cf. Raif Märdanov et al. eds. Shihabetdin Märjani,
(Kazan, 1998).
7 Yosïf Aqchura, Damella Galimjan Äl-Barudi, (Kazan, 1997).
8 Galimdzhan khazrat Barudi, Pamiatnaia knizhka (Khäter däftäre) (Kazan, 2000); the
work is based on a previously unpublished manuscript titled “Memoirs,” housed in the
Manuscript Division of Kazan University Library, inventory number 1604T. Cf. Al’bert
Fätkhi N.I. Lobachevskii isemdägi fänni kitapkhanä qulyazmalarïnïng taswirlamasï X/2 (Ka‑
zan, 1962), 7-8.
9 Gabderäkhim Utïz-Imäni äl-Bolgari, Shigïr’lär, poemalar, Änwär Sharipov and M.
Gosmanov eds., (Kazan, 1986); Sadiq Imanqolïy, Mönäjätlär, ghazällär, qasïydälär, Mäsgud
Gaynetdin ed. (Kazan, 2000).
14 chapter one
study, the widely cited memoirs of the Bukharan intellectual Sadr ad-Din
ʿAyni have proven particularly useful.10 Also, the Qazaq poet and historian
Mäshhür-Zhüsip Köpeyulï (1858-1931) has left us his memoirs (in verse) of
his student years in Bukhara.11
We must add to our list of sources on Bukhara the broad genre of Tatar
local histories, which developed into a consistent and recognizable genre
documenting the Islamic institutions of specific districts, cities, or villages,
and containing broad biographical information on clerics in those institu‑
tions. The origins and development of the genre have been addressed
elsewhere,12 but for our purposes we can identify a number of specific
works that contain detailed information and more or less representative
statistical information on clerics who studied in Bukhara. These include
histories of the largest and wealthiest Tatar religious centers in the Volga-
Ural region and the Qazaq steppe. Marjani and Husayn b. Amirkhan in‑
clude in their histories detailed accounts of Kazan’s imams and Sufis, while
Marjani also includes a number of villages in the Kazanka Valley.13 ʿAbd
al-Wali al-Qazani and Qurban-ʿAli Khalidi provide information on the
imams and Sufis of Semipalatinsk.14 Galimjan Barudi provides information
on the imams of Petropavlovsk.15 ʿAbdullah al-Muʿazi addresses the town
of Orsk and the Saqmar Valley.16 Mutahhar b. Mulla Mir-Haydar discusses
the village of Iske Qïyïshqï in Ufa district, and the links of its scholars with
Orenburg.17 Muhammad-Shakir Tuqayef’s history of Sterlibashevo pro‑
vides information on a local Sufi dynasty’s links with Bukhara and Khiva.18
Along with large and prosperous urban centers, other histories address
Ahmad b. Mullā Hafiz ad-Din b. Nasr ad-Din b. ʿAbd as-Salam b. ʿAbd ar-
Rahman b. ʿAbd al-ʿAziz b. Rafiq b. Makay b. Mamatay b. Mamkay b. Walid
b. Qutli b. Ukachi b. Yanghurchi b. Yar-Salan b. Sultan-Ay b. Ahmat b. Urmat.23
Ahmad al-Barangawi was from a long line of scholars in the region active
already at the beginning of the eighteenth century. His ancestor Rafiq b.
Makay b. Mamatay was a student of Murtaza b. Qutlighïsh as-Simati (d.
1722), and according to Riza˒ ad-Din b. Fakhr ad-Din, he was the author of
an early treatise on the necessity of the Night (yastu) Prayer.24 Ahmad
identifies this ancestor as having served as imam and mudarris in the vil‑
lage of Qursa Pochmaghï. His great-grandfather ʿAbd as-Salam (d. 1821) was
from Qursa Pochmaghï, and became imam in Tashkichü in 1780. One of
his teachers was Bikchantay b. Ibrahim al-Baraskawi (d. 1800), who served
as imam in the village of Bäräskä, and was also one of the three qazis in
Orenburg appointed by the first mufti Muhammad-Jan b. al-Husayn.25
It appears that because Ahmad’s great-grandfather, ʿAbd as-Salam, had
come from Tashkichü, the family was to some degree seen as outsiders in
the village. Ahmad includes the genealogies of the village’s major descent
groups, which he calls “tribes” [qabila] and his family remained outside of
this structure.26 At the same time, we can see that ʿAbd as-Salam’s descen‑
dants dominated the village’s religious institutions as imams. Ahmad is
largely silent regarding the imams in Baranga who came from local fami‑
lies, and there can be little doubt that his emphasis on his family’s connec‑
tion to Bukhara was a way of establishing their Islamic legitimacy in the
village, albeit as “outsiders.”
His grandfather, Nasr ad-Din (1796-1868), subsequently became imam
of Baranga’s First Mosque in 1824,27 and also earned meshchanin status,
which freed his descendants from the poll tax. He served as mukhtasib for
Urzhum district, which signifies that he was responsible for collecting
cadasters (metricheskie knigi) for the district. He studied in Qarghalï
(Seitovskii Posad) with the influential scholars Waliʾullah al-Baghdadi and
23 TB fol. 13ab. Marsel’ Akhmezianov published this genealogy, which he labeled the
Urmat shajara, in 1995, evidently on the basis of the same manuscript; cf. Äkhmätjanov,
Tatar shäjäräläre, 116-118.
24 Riza˒ ad-Din b. Fakhr ad-Din, Asar I:2, 38; Riza˒ ad-Din identified him as Rafiq b.
Tayyib al-Qursawi; the yastu or ʿisha˒ prayer was a topic of considerable theological debate
in the Volga-Ural region in the eighteenth century; cf. Kemper, Sufis und Gelehrte, 278-286.
25 TB fol. 14b; Marjani, Mustafad II, 128-129; Riza˒ ad-Din, Asar I:3, 154.
26 Ahmad mentions three such “tribes,” the Tughanay, Rahimqul, and Banu Abdali;
TB, ff. 5b-7a.
27 In literary and scholarly documents his named appears as Nasr ad-Din al-Bulghari.
18 chapter one
28 TB ff. 18ab, 21a; a copy of Jalal ad-Din’s Persian ijazatnama appears on ff. 21a-22a.
Ahmad believes the document dates to 1273 ah (1856/7 ce). Jalal ad-Din’s silsila appears on
fol. 141a.
29 Shähär Shäräf provides some biographical information on Hafiz ad-Din where he
lists Marjani’s students in Bukhara, however it appears his source of this information is the
Tarikh-i Barangawi; cf. Märdanov ed., Shihabetdin Märjani, 105. Riza˒ ad-Din b. Fakhr ad-Din
includes both Hafiz ad-Din and Burhan ad-Din in the unpublished third volume of Athar;
cf. Rizaeddin Fäkhreddin, Asar: öchenche häm dürtenche tomnar, 261-264, 341-346.
30 Riza˒ ad-Din b. Fakhr ad-Din identifies him as Ahmad b. Ihsan al-Mamsawi; cf. Asar
II:15, 509.
31 TB ff. 97b-98a.
32 TB ff. 99ab, 101a.
33 TB ff. 144b-145b.
34 TB fol. 138ab.
35 TB ff. 104b-105a.
sources 19
Ahmad’s history, as noted above, has come down to us in three copies, all
autographs, and all of which housed in Manuscript Institute of the
Tatarstan Academy of Sciences in Kazan. Two of the manuscripts, inven‑
tory numbers 39/567 and 39/581 are defective. The third copy, inventory
number 39/34, is the complete copy, and evidently was the author’s final
copy, because inside the cover of the manuscript a marginal note in pencil
signed by Shähär Shäräf indicates that Ahmad had loaned him the
47 R. Märdanov, ed., Shihabetdin Märjani, (Kazan, 1998); while Shäräf does include some
biographical information on Hafiz ad-Din al-Barangawi, who was one of Marjani’s students
in Bukhara, he does not cite the work.
48 Personal communication, October 15th 1996.
49 Rizaeddin Fäkhreddin, Asar: öchenche häm dürtenche tomnar, 143, 260-262, 341-346,
453-454.
50 Fätkhiev, Tatar ädipläre, 54.
22 chapter one
51 There is no satisfactory English equivalent of the Tatar term qaba˒il (singular: qabila)
In Muslim sources it is used in a manner similar to the Russian term rod, which com‑
monly signifies a kinship-based descent group.
sources 23
Folios 74b-89a concern Nasr ad-Din’s daughter, Badr-i Jahan, who mar‑
ried the prominent scholar Sibghatullah b. ʿAbd al-Qadir ash-Sharifi (d.
1873)52 in the village of Baylar Orïsï (Nizhniaia Ura in Russian sources).
Badr-i Jahan was the mother of several prominent scholars from the village,
including Shujaʿ, Samiʿullah, and Fakhr al-Banat. He includes six letters in
Turki from these relatives. The chapter’s last section (ff. 89a-92b) is de‑
voted to Sibghatullah b. ʿAbd al-Qadir ash-Sharifi, and includes six letters
that he wrote to Hafiz ad-Din b. Nasr ad-Din.
al-fasl ar-rabiʿ fi’l imam ar-rabiʿ (The fourth section on the fourth imam,
ff. 92b-97a) This brief section is devoted to Jalal ad-Din b. Nasr ad-Din
(1837-1865), who served briefly as imam with his brother Hafiz ad-Din. The
section includes several letters from Jalal ad-Din to Hafiz ad-Din.
al-fasl al-khamis fi’l-imam al-khamis (The fifth section on the fifth imam,
ff. 97a-170a) This extensive section is devoted to Hafiz ad-Din, and includes
a substantial portion of information relating to Bukhara and Central Asia.
Folios 97a-98b cover his childhood until his journey to Bukhara. Folios
98b-105a describe in broad terms his studies and travels, identifying his
teachers in Bukhara and Samarqand, and including a pilgrimage narrative
written by Hafiz ad-Din in Persian, and describing the shrines he visited in
Bukhara, Samarqand, Khojand, Osh, Kashgar, Artush, Khotan, and Yarkand.
A description of his hajj pilgrimage in 1871 occupies ff. 98b-107a, including
a list of twenty-eight books he brought back from his journey. There follows
a discussion of his personal qualities, a description of his house, and other
descriptions of his daily life (ff. 107a-112a). Ahmad then lists the titles of
sixteen volumes of manuscripts his father copied (ff. 112a-114a), and lists
the titles of twenty-nine original works, including his ar-Rububiyat al-
kashfiyat wa’l-ʿubudiyat al-khalisat, whose marginalia he cites extensively
as a source of family history (ff. 114a-122b). The subsequent section provides
biographic information on four women he had married over the course of
his life, two of whom he married while in Kashgaria, as well as on several
of his sons (ff. 122b-131b). Ahmad includes an appendix on the family of his
mother, Mah-i Kamal, who was Hafiz ad-Din’s third wife (he had divorced
his Kashgari wives before returning to Bukhara). This section also contains
six letters in Turki to Mah-i Kamal from her father Mulla ʿUmar, a muezzin
in Petropavlovsk (ff. 132a-137a).
One of the most remarkable sections of the history is a rather detailed
biographical dictionary containing entries on twenty-two prominent
52 On this figure, see Riza˒ ad-Din b. Fakhr ad-Din, Asar II:15, 548-549.
24 chapter one
eople Ahmad’s father had been acquainted with during his life, including
p
Central Asian scholars (ff. 137b-169b). This section is titled khatima al-fasl
al-khamis (Conclusion to Section Five), and includes extensive biographi‑
cal and documentary material on Central Asian Sufis such as Jalal ad-Din
Khiyabani, ʿAbd al-Karim ash-Shahrisabzi (Ishan-i Pir), Taj ad-Din b.
Ahmar al-Bulghari as-Samarqandi, and Kashgari and Khotani scholars such
as ʿAshur-Muhammad at-Turki and Mufti Habibullah al-Khotani. In this
section he also devotes an entry to Shihab ad-Din Marjani, and includes
five letters that Marjani sent to his father.53
al-fasl fi’s-sadis al-imam as-sadis (The sixth section on the sixth imam,
ff. 170a-171a) The First Mosque’s sixth imam was Hafiz ad-Din’s eldest son
Sultan Muhammad-Fatih (b. 1863). He did not study in Bukhara, but rath‑
er his advanced training was in Kazan, in the madrasa of Shihab ad-Din
Marjani.
The section on the First Mosque concludes with an appendix (zil) de‑
voted to Mulla Muhammadi b. Ihsan al-Burbashi (1822-1901),54 appearing
on ff. 171a-174b. This section also includes copies of four letters sent evi‑
dently to Hafiz ad-Din.
al-qism ath-thani fi’l-masjid ath-thani (The second part on the Second
Mosque) ff. 174b-178a. This portion of the manuscript addresses the vil‑
lage’s Second Mosque, which was the only one of the village’s four mosques
that was not dominated by Ahmad al-Barangawi’s family. Rather, its imams
came from a local family belonging to the Churash “tribe.”
al-fasl al-awwal fi’l-imam al-awwal (the first section on the first imam)
ff. 174b-175a. This figure was Mulla Ibrahim b. Bik-Qul b. Irma al-Bulghari.
Ahmad does not provide his dates, but he copied a commentary on the
Haft-i Yak in the madrasa of ʿAbd an-Nasir b. Sayf al-Muluk al-Ashiti in
1808.55
al-fasl ath-thani fi’l-imam ath-thani (the second section on the second
imam) ff. 175b-176b. This imam was Mulla Nuʿman b. Ibrahim al-Irmashi
(d.1894), the son of the mosque’s first imam. He had studied in Qishqar
with Mulla Yaʿqub b. Yahya b. Jaʿfar at-Tubyazi,56 and died in Mecca, while
performing the hajj.
53 Two of these letters, evidently copied from the Tarikh-i Barangawi, were included
in Volume Four of Asar; cf. Rizaeddin Fäkhreddin, Asar: öchenche häm dürtenche tomnar,
453-454, 463-464.
54 Rizaeddin Fäkhreddin, Asar: öchenche häm dürtenche tomnar, 260-261.
55 On ʿAbd an-Nasir al-Ashiti cf. Riza˒ ad-Din b. Fakhr ad-Din, Asar I:6, 295-296.
56 On Yaʿqub b. Yahya at-Tubyazi cf. Riza˒ ad-Din b. Fakhr ad-Din, Asar II:10, 128-135.
sources 25
57 TB fol. 214a; a number of his father’s works were destroyed in this fire as well; cf. TB,
fol. 98a.
58 TB, ff. 101b, 118b-119a, 131a, 140b, 144b, 146a, 163b.
Religious and Social Foundations of Bukharan Prestige 27
Chapter two
e ighteenth century this trade was mainly conducted through Siberia and
Astrakhan, following trade routes that long predated the Russian con‑
quests. Expanding trade with the Central Asian khanates was also one of
Peter the Great’s policy ambitions, and he put into motion numerous ini‑
tiatives that would redirect trade between Central Asia and Russia to a
series of Russian outposts along the northern rim of the Qazaq steppe.2
One of the methods to attract Central Asian caravans was to grant them
generous privileges, eventually making Central Asian merchants among
the most privileged estate groups in the entire Russian empire. The
Muscovite authorities had in fact begun granting these privileges to
Bukharans in Siberia at the beginning of the seventeenth century, but in
the eighteenth century they were broadly expanded to virtually all Central
Asian merchants living in Orenburg, Petropavlovsk, Semipalatinsk, and
other settlements along the Russian fortified lines along the northern
Qazaq Steppe. The settlement of wealthy and influential Central Asians in
Russia, and the increasing volume of travel of Tatar and Bashkir merchants
to Central Asia intensified contacts between the groups. Furthermore, the
extension of substantial privileges to Central Asian merchants in the eigh‑
teenth century took place at a time when the Russian authorities were
broadly diminishing the privileges of native Muslim elites in the Volga-Ural
region, thereby increasing the contrast between the groups’ respective
levels of status. Marxist historians have, with some justification, character‑
ized the eighteenth century as the period of the collapse of the old Tatar
feudal elites, and the rise of Tatar merchant capital; however the decline
in status and privilege affected not only the gentry, but many peasants as
well. Beginning in the Petrine era formerly tribute-paying communities of
Muslim peasants were becoming state peasants, or were being resettled
and saddled with new labor obligations.3 In 1713 the Muslim gentry was
2 R.G. Bukanova has examined in detail the Petrine origins of the trading forts in Bash‑
kiria and along the Qazaq steppe, which became the main venues for trade between Russia
and Central Asia; cf. her Goroda-kreposti iugo-vostoka Rossii v XVIII veke, (Ufa, 1997); the
cities of the Irtysh line in Siberia, including Semipalatinsk also date from the Petrine era;
cf. Kh. Z. Ziiaev, Ekonomicheskie sviazi Srednei Azii s Sibiri’iu v XVI-XIX vv. (Tashkent, 1983),
83-100; cf. also P.I. Rychkov, Istoriia Orenburgskaia 2nd ed. (Orenburg, 1896), 2-5;
A. Popov, Snosheniia Rossii s Khivoiu i Bukharoiu pri Petre Velikom, (St. Petersburg, 1853).
3 For a broad and detailed discussion of progress of Russian legal policy regarding
Muslim communities cf. Aidar Nogmanov, Samoderzhavie i tatary, (Kazan, 2005); cf. also
F. Kh. Gumerov, ed. Zakony Rossiiskoi imperii o bashkirakh, mishiariakh, teptiariakh, i bob-
yliakh, (Ufa, 1999).
Religious and Social Foundations of Bukharan Prestige 29
stripped of its right to own serfs, and often lost its noble status altogether.4
Similarly, most Service Tatars (sluzhilye tatary) lost their privileged rank
and became categorized as lashmany. As such, they became a labor force
registered to the Admiralty. This group’s labor obligations were onerous,
and involved felling trees and building naval craft.5 In many respects, the
eighteenth century can be considered a turning point in Tatar and Bashkir
social history.
Bukharan prestige was also manifested through the strong influence of
Central Asian material culture—the penetration of Central Asian fash‑
ion—on Russian Muslims in the eighteenth, nineteenth, and early twen‑
tieth centuries, providing additional evidence of newly elevated Bukharan
social and economic status, along with the city’s already considerable and
dominant religious status. During this period it should not be surprising
to discover that Russian Muslims were emulating Central Asians. They
cultivated a strong taste for Bukharan clothing, food, cosmetics, and many
other aspects of material culture, fueled by expanded trade with Bukhara
and other Central Asian cities. Clearly the conspicuous consumption of
Central Asian goods conferred social and religious prestige upon their
consumers.
4 On the Muslim gentry cf. Kh. Alishev, “Sotsial’naia evoliutsiia sluzhilykh tatar vo
vtoroi polovine XVI-XVIII vekov,” Issledovaniia po istorii krest’ianstva Tatarii dooktiabr’skogo
perioda, (Kazan, 1984), 52-69; cf. also G. Gaziz, Istoriia tatar, (Moscow, 1994), 143-144; Ta-
tarskie murzy i dvoriane: istoriia i sovremennost’ vyp. 1, (Kazan, 2010).
5 Nogmanov, Samoderzhavie, 82.
6 For discussions of Sufi and especially Central Asian influences on Islamic literature
in the Volga-Ural region cf. Sh. Sh. Abilov, “Sufichïlïq,” Tatar ädäbiyät tarikhï I, (Kazan, 1984),
356-366; A.I. Kharisov, Literaturnoe nasledie bashkirskogo naroda (XVIII-XIX veka), (Ufa,
1973), 153-171.
30 chapter two
practices, above all through the veneration of saints and their shrines, and
through the establishment of ancestral and genealogical connections with
saints.7 The relationship between Muslims in Russia, and the city of
Bukhara should not be restricted to the types of intellectual relationships
Islamic reformers tried to portray it in the late nineteenth and early twen‑
tieth centuries. The relationship was also emotional and sacred. It affected
the Muslims of Russia in a variety of ways that influenced their daily lives,
their status, and, of course, their self-conceptions as a Muslim community.
For Russian Muslims, as for Muslims in many other parts of the Islamic
world, the religious significance of Central Asia was as the abode of the
great Sufis and of the holiest Sufi shrines in Islam. Many communities
within Russia claimed descent from Central Asian, and especially Bukha
ran, saints and ancestors. However the spirits of Sufi saints also played
prominent parts in the collective lives of Muslims, regardless of ancestry.
They were frequently remembered as Islamizers who brought the com‑
munities their status as Muslims. Sufis figured prominently as pirs, or pa‑
tron saints, of livestock, crops, and crafts, protecting the livelihoods of
Muslim communities. Finally, the tombs of many Central Asian saints were
found throughout Russia, most especially in Siberia, but throughout the
Volga-Ural region as well, and Central Asian saints feature prominently in
their legends.
Holy Cities
The association of specific cities with varying degrees of holy status has a
long history in the Islamic world; it is strongly evident in Sufi tradition,
even if it is viewed with suspicion, or hostility, in reformist circles.
Throughout the Islamic world, but especially in Central Asia, the tombs of
saints became significant, and at times dominant, features in the urban
and rural topography of the region. Shrines affected settlement patterns
and trade routes, and most certainly created an awareness of sacred geog‑
raphy.8 Consequently, Central Asian urban histories were typically written
7 For an informed and thorough discussion of the range of Sufi conceptions and their
application in belief and practice among the Qazaqs see Bruce Privratsky, Muslim Turkistan,
(Richmond, Surrey, 2004).
8 The economic and political significance of shrines in Central Asia receives consider‑
able attention in Robert McChesney’s discussion of the tomb of Mazar-i Sharif in Northern
Afghanistan; cf. his Waqf in Central Asia: Four Hundred Years in the History of a Muslim
Shrine, 1480-1889, (Princeton, 1991); cf. in particular Chapter V of B.M. Babadzhanov, Kokan-
dskoe khanstvo: vlast’, politika, religiia, (Tokyo-Tashkent, 2010), 626-674; Sugawara Jun and
Religious and Social Foundations of Bukharan Prestige 31
Kawahara Yayoi, eds. Mazar Documents from Xinjiang and Ferghana: Facsimiles I, (Tokyo,
2006).
9 For a discussion of the development of sacred urban histories see, Devin DeWeese,
“Sacred History for a Central Asian Town: Saints, Shrines, and Legends of Origin in Histories
of Sayrām, eighteenth-nineteenth Centuries,” Revue des mondes musulmans et de la Méditer-
ranée 89-90 (2000), 245-246; modern variants of these sorts of sacred urban histories are
evident in post-Soviet Central Asia; cf. Stéphane Dudoignon, “Local Lore, the Transmission
of Learning, and Communal Identity in late 20th Century Tajikistan. The Khujand-Nāma
of ‘Ārifjān Yahyāzād Khujandī,” in: Devout Societies vs. Impious States? Transmitting Is-
lamic Knowledge in Russia, Central Asia, and China, through the Twentieth Century, (Berlin,
2004), 213-242.
10 Turkic historians commenting on the origins of the Hui have recorded legends in
which the ancestors of the Hui came from Samarqand. However, this is only one of numer‑
ous origin legends that circulated among the Hui; cf. Qurban-ʿAli Khalidi, Kitab-i jarida-yi
jadida, (Kazan, 1889), 56; ʿUsman-ʿAli Sidikof, Tarikh-i Qirghiz-i Shadmaniya, (Ufa, 1914),
130-134; many shrines among the Hui also are connected to later Sufi figures said to have
come to China from Central Asia; cf. Dru Gladney, “Muslim Tombs and Ethnic Folklore:
Charters for Hui Identity,” Journal of Asian Studies, 46/3 (1987), 495-532.
11 Salars are a Turkic people probably descended from the Turkmens; on Salar traditions
regarding Samarqand cf. E.R. Tenishev, Salarskie teksty, (Moscow, 1964), 3, 67-68, 119-121;
G.N. Potanin, Tangutsko-Tibetskaia okraina Kitaia i Tsentral’naia Mongoliia II, (St. Peters‑
burg, 1893), 295; Marat Durdyev, Turkmeny Kitaia, (Ashgabat, 1992), 33-35.
32 chapter two
world, the only cities these Muslims could identify as belonging to the
Islamic world were Osh and Bukhara.12
12 G.N. Potanin, Ocherki Severo-Zapadnoi Mongolii, II (St. Petersburg, 1881), 16; the shrine
of Taht-i Sulayman near Osh was a holy site known among Central Asian Muslims as a
“Second Mecca;” cf. Zarcone, “Pilgrimage to the ‘Second Meccas’ and ‘Kaʿbas’” 254-256.
13 This phenomenon is of course well known in the political history of Central Asia and
includes countless examples, such as among the descendants of Makhdum-i Aʿzam in
Mavarannahr, Eastern Turkestan, and the Qazaq Senior Horde. However the closest paral‑
lels with the Volga-Ural region and Siberia are to be found among the nomadic peoples,
and are well documented for the Qazaqs in particular; cf. R.M. Mustafina, Predstavleniia,
kul’ty, obriady u kazakhov, (Almaty, 1992), 91-94, who describes Qazaq clans in the Syr-Darya
Valley claiming descent from students of Ahmad Yasavi.
14 Marsel’ Äkhmätjanov, Tatar shäjäräläre, (Kazan, 1995), 39-40, 48-49; on Pahlawan
Ata cf. G.P. Snesarev, Khorezmskie legendy kak istochnik po istorii religioznykh kul’tov Sred-
nei Azii, (Moscow, 1983), 169-199; on Qorqut Ata cf. I.A. Kastan’e, Drevnosti Kirgizskoi stepi
i Orenburgskago kraia, Trudy Orenburgskoi uchenoi arkhivnoi komissii XXII, (Orenburg,
1910), 216-218.
15 “Ak-ziiarat” Protokoly Turkestanskago kruga liubitelei arkheologii V (1900), 93-95; Petr
Pavlovskii, “Mechet’ Khussein-beka.” Moskvitianin, 1843 (3), 234-245.
16 Kazan University Library MS 1388T, Appendix to the Tarikh Nama–yi Bulghar,
folio 13b.
Religious and Social Foundations of Bukharan Prestige 33
17 Ämir Fatïykhov, Gäyne ile, (Barda, 1995), 37; this is evidently a local adaptation of the
Bulghar conversion narrative.
18 Marsel’ Äkhmätjanov, Nughay urdasï, (Kazan, 2002), 264.
19 I.A. Iznoskov, “Zametki o gorodakh, kurganakh i drevnikh zhilishchakh, nakhodia‑
shchikhsia v Kazanskoi gubernii i o vstrechaiushchikhsia v nikh nakhodkakh,” Izvestiia
Obshchestva Arkheologii, Istorii i Etnografii pri Kazanskom Universitete, II (1879), 106; Tatar
khalïq ijatï: rivayat’lär häm legendalar, (Kazan, 1987), 260-261.
20 Kap. Nevostruev, O gorodishchakh drevniago volzhsko-bolgarskago i kazanskago
tsarstv v nyneshnikh guberniiakh kazanskoi, simbirskoi, samarskoi i viatskoi, (Moscow, 1871),
58-59.
21 R.G. Kuzeev, Proiskhozhdenie bashkirskogo naroda, (Moscow, 1974), 129-131.
22 On ethnic ties between the Noghays and Volga-Ural Muslims cf. M. Akhmetzianov,
“K etnolingvisticheskim protsessam v basseine r. Ik (po materialam shedzhere),” K formirova-
niiu iazyka tatar Povolzh’ia i Priural’ia, (Kazan, 1985), 58-75; F.G. Garipova “Nekotorye is‑
tochniki dlia raskrytiia nogaiskogo (kipchakskogo) plasta v toponimii Tatarskoi ASSR,”
Issledovaniia po istochnikovedeniiu istorii Tatarii, (Kazan, 1980), 136-149; Äkhmätjanov,
Nughay urdasï, passim; on Noghay political connections with the Volga-Ural region cf.
V.V. Trepavlov, Istoriia Nogaiskoi Ordy, (Moscow, 2002), 133-139.
23 I. Bentkovskii, Nogaitsy, Istoriko-statisticheskoe obozrenie inorodtsev-magometan
kochuiushchikh v Stavropol’skoi gubernii I, (Stavropol’, 1888), 3; the reference to Babatkul is
likely a reference to the saint and Islamizer of the Golden Horde Baba Tükles.
34 chapter two
24 Cf. Allen J. Frank, The Siberian Chronicles and the Taybughid Biys of Sibir’, Papers on
Inner Asia 27, (Bloomington, Indiana, 1994), 11-12; N.F. Katanov, “O religioznykh voinakh
uchenikov sheikha Bagauddin protiv inorodtsev Zapadnoi Sibiri,” Uchenye zapiski Kazan-
skago Universiteta (1903), 133-146; cf. also R. Kh. Rakhimov, Astana v istorii Sibirskikh tatar:
mavlzolei pervykh islamskikh missionerov kak pamiatniki istorii-kul’turnogo naslediia,
(Tiumen’, 2006), passim.
25 On Islamization narratives among the Baraba Tatars, cf. Allen J. Frank, “Varieties of
Islamization in Inner Asia: the Case of the Baraba Tatars, 1740-1917,” En Islam sibérien (Ca-
hiers du monde russe, vol. XLI/2-3, 2000), 29-46.
Religious and Social Foundations of Bukharan Prestige 35
Khwaja Families. The Descendants of Sayyid Ata,” Journal of Islamic Manuscripts 2 (2011),
70-99.
31 The Amu Darya River figures prominently in a series of legends recorded in the
Hakim Ata Kitabï connected to Hakim Ata and one of his sons, Hubbi Khwaja who was also
venerated in Khorezm as a patron saint of the Amu Darya River; cf. Devin DeWeese, “Three
Tales from the Central Asian ‘Book of Hakim Ata,’”, Tales of God’s Friends: Islamic Hagiog-
raphy in Translation, John Renard, ed., (Berkeley, California, 2009), 121-135.
32 Äkhmätjanov, Nughay Urdasï, 222-226.
Religious and Social Foundations of Bukharan Prestige 37
33 On shrines and Islamization narratives in Siberia cf. A.K. Bustanov, “Sufiiskie legendy
ob islamizatsii Sibiri,” Tiurkologicheskie Sbornik 2009-2010, (Moscow, 2011), 33-78;
A.G. Seleznev et al. Kul’t sviatykh v sibirskom islame: spetsifika universal’nogo, (Moscow,
2009).
34 Alfrid Bustanov, “The Sacred Texts of Siberia Khwaja Families,” 97-98; Iskhakov,
Seidy, 53-57; Hadi Atlasi, Sibir tarikhi, (Kazan, 1911), 86-91; V.V. Radlov, Obraztsy narodnoi
literatury tiurkskikh plemen IV (narechie barabintsev, tarskikh, tobol’skikh i tiumenskikh tatar),
(St. Petersburg, 1878), 212-213, 217-220; N.F. Katanov,”Predaniia Tobol’skikh tatar o pribytii
v 1572 g. mukhammedanskikh propovednikov v g. Isker,” Ezhegodnik Tobol’skago gosudarst-
vennago muzeia VII (1897), 51-61; Shirbeti Shaykh’s tomb in Isker, near Tobolsk, remains an
important shrine among Siberian Muslims; Rakhimov, Astana v istorii sibirskikh tatar, 32-33.
35 Iskhakov, Seidy, 57.
36 Frank, The Siberian Chronicles, 12.
37 G.F. Miller, Opisanie Sibirskago tsarstva I, (St. Petersburg, 1750), 58; for a discussion
of present-day genealogies connecting Siberian Bukharan families with Din-Ali Khwaja cf.
38 chapter two
Qazaq) country, on the “Bukhara Road,” along the banks of the Syr Darya.45
This is a reference to the famous saint Qorqut-Ata whose tomb had been
in Kazakhstan, along the middle course of the Syr-Darya River, and who
figures prominently in Qazaq and Turkmen tradition as a patron saint of
shamans.46 He is also known in Turkish and Turkmen tradition as Dede
Korkut, after whom the well-known sixteenth century Turkish epic is
named.
Sahabas as Ancestors
In the Volga-Ural region we also find genealogies of groups claiming de‑
scent from the sahabas Salman Farsi, Anas b. Malik, and their Central
Asian descendants. The traditions concerning Anas b. Malik appear to be
of some antiquity, as he is also remembered among the Qazaqs as their
direct ancestor. Numerous Qazaq genealogies feature Anas b. Malik as the
ancestor not only of the Qazaqs, but of other Inner Asian peoples as well.
In an account recorded by the poet Mashhür-Zhüsip Köpeyulï the geneal‑
ogy is as follows: Alash b. Alaman b. Quray b. Sehil b. Maghaz b. Zhabal b.
Anas.47 Among the Aday Qazaqs of the Junior zhüz, Anas b. Malik is known
as Anqas Sakhaba, and appears in a series of genealogies among them as
the ancestor of the three Qazaq zhüzes as well.48 One Tatar genealogy
stemming from Anas b. Malik comes from the village of Qalmash, in
Chishmy district, Bashkortostan, and unlike the Qazaq variants, it links
Anas’ descendants with Bukhara. Nevertheless in its other details the ge‑
nealogy corresponds closely Mashhür-Zhüsip Köpeyulï’s version. It states
that Änäs Sahaba is buried in Basra, but one of his descendants
was Jayilkhan, who was the ancestor of the Turkmens. Uzbak b. Mayqi b.
Jayilkhan married a Sart girl in Bukhara where he remained. Erqaltaq b.
Jantaka b. Uzbak had two sons, Qazaq and Suzaq, both of whom were
Qazaqs. Uzbak’s son Jantaka left Bukhara and moved to Ufa. The account
then indicated that Jantaka’s descendants became Mishars, and later be‑
came “Bashkirs from among the Mishars.”49
The sahaba Salman Farsi (568-644 ce) is remembered in the Volga-Ural
region as an Islamizer, ancestor, saint, and tutelary figure for sunnat ba-
bays, that is, for those who perform the circumcision ritual. He is remem‑
bered as the founder and Islamizer of the village of Iske Salman (Starye
Salmany), near the site of Bulghar. According to a legend from that village
the prophet Muhammad sent Salman Farsi, who is locally known as
Söläyman-khuja, from Mecca to Bulghar. When he reached Bulghar Söläy
man-khuja became khan, opened a madrasa, and taught students who
spread out throughout the region, bringing Islam with them, and, it is said,
he so loved the Bulghar people that he remained.50
Three additional, and probably older, versions of genealogies connect‑
ed to Salman Farsi that place his descendants in Central Asia, have come
down to us. These genealogies are found throughout the Volga-Ural region,
on the east and west banks of the Volga and among the Bashkirs. One
reason that these genealogies have been preserved is that the descendants
of Salman Farsi were recognized in the region as specialists in circum
cision. The most extensive of these genealogies is from the village of
Qoshman, on the western bank of the Volga. This genealogy begins with
Salman Farsi and one of his descendants was a certain Aghïs, who went to
live in Sayram, where, we learn, his descendants are still located. Of these
Arslan and Ayas went to the Urals. Their descendants live among the
Bashkirs (Ishtäk), and they went to Bulghar. The compiler acknowledges
the differing identities of Salman Farsi’s descendants in the region: Mishar,
Bashkir etc., but he emphasizes that they should not forget that their
genuine identity is as descendants of Salman Farsi. A related version
known as Shaykh Dirbesh’s genealogy claims their ancestors are also de‑
scendents of Salman Farsi, and came from the city of Turkistan. Mökham
mat Khamitov’s genealogy is essentially the same as the ones above. The
genealogy is explicitly connected to a family of sunnat-babays from the
villages of Qoshman in Apas district, Bishmuncha in Almet’evsk district,
49 Äkhmätjanov, Tatar shäjäräläre, 54-55; “Bashirs from among the Mishars” here signi‑
fies communities identifying themselves as Mishars whom the imperial authorities in 1866
reclassified as “Bashkirs.”
50 Tatar khalq ijatï: rivayät’lär häm legendalar, (Kazan, 1987), 26-27; clearly, this is a
variant on the well-known “Bulghar” conversion narrative in which the prophet Muhammad
sends three of his Companions to Bulghar, and who effect the conversion of the Bulghar
khan and his people. However, it appears to be a case of adapting an existing lineage to a
popular and influential conversion narrative.
42 chapter two
and Iske Salman. The names in the genealogy are connected with villages
in Apas district, such as Qaratun, Qarmïsh, Keläwle, Uraq, and Asan. Also,
according to legends circulating among these communities it was the
prophet Muhammad who gave Salman Farsi the right to perform circum‑
cisions.51
56 Tawarikh-i Bulghariya, St. Petersburg IVRAN, B749, ff. 23b-24a. Curiously, the vil‑
lages of Qutli Bukash and Berdibak were inhabited by Orthodox Christian Tatars, the de‑
scendants of sixteenth-century converts to Christianity. It is significant that the compiler
of the Tawarikh-i Bulghariya appealed to the legacy of Bukhara to emphasize the Islamic
heritage of these non-Muslim communities, evidently with the intention of attracting them
back to Islam.
57 N. Matorin, Religiia u narodov Volzhsko-Kamskogo kraia, (Moscow, 1929), 88;
A.V. Syzranov, “Kul’t musul’manskikh sviatykh v Astrakhanskom krae,” Etnograficheskoe
obozrenie 2006 (2), 19.
58 For a general discussion on Bukharan commerce in the sixteenth and seventeenth
centuries cf. Audrey Burton, The Bukharans: a Dynastic, Diplomatic, and Commercial His-
tory, 1550-1702 (New York, 1997), which covers trade with Muscovy and Siberia.
59 S.V. Zhukovskii, Snosheniia Rossii s Bukharoi i Khivoi za poslednee trekhsotletie, (Petro‑
grad, 1915), 2.
44 chapter two
60 A Russian customs list from the 1650’s documenting trade between Siberia and
Central Asia lists numerous “Kazan Service Tatars” and Kazan Tatars among merchants
bringing Central Asian goods to the city. But the list also includes one unnamed “Kazan
Bukharan” (kazanskii bukharetin); cf. S. Kh. Alishev, ed. Istochniki po istorii Tatarstana,
(Kazan, 1993), 110.
61 N.I. Veselovskii, ed., Posol’stvo k ziungarskomu khun-taichzhi Tsevan Rabtanu kapi-
tana ot artillerii Ivana Unkovskago i putevoi zhurnal ego za 1722-1724 gody, (St. Peterbsurg,
1887), 186.
Religious and Social Foundations of Bukharan Prestige 45
62 J. Klaproth, “Sur les Boukhares,” Journal Asiatique II, 1823, 160.
46 chapter two
decreed that all trade taking place in Tara be tax exempt. These Bukharans
were also permitted to travel throughout Siberia.63 During the sixteenth
century the expansion of trade between Siberia and Central Asia became
an important feature of Russian economic policy, and the privileges ac‑
corded to Central Asian merchants rapidly expanded. The economic and
political dislocation in Muscovy during the Time of Troubles (1603-1611)
further isolated Siberia from Russia, especially economically. As a result
during the first two decades of the seventeenth century Siberian trade with
Central Asia gained an important strategic dimension for Muscovy, and
the tsar at that time permitted Central Asian merchants to settle in Siberia.
These communities became known in Russian documents as “tobol’skie
and tiumenskie torgovye bukhartsy,” (Tobol’sk and Tiumen’ Merchant
Bukharans) and as “iurtovskie bukhartsy,” (Bukharans of the Yurt); Central
Asian merchants coming to Siberia to trade were called “priezzhie bukhart-
sy,” (Visiting Bukharans).64 As early as 1621 Bukharans were working for
Russia as customs officials and tax collectors. In the 1630’s Bukharans
merchants were traveling beyond Siberia to Arkhangel’sk, Kazan, and
Moscow. In 1645 a Bukharan merchant successfully petitioned the tsar
complaining of mistreatment at the hands of Siberian authorities, citing
excessive taxation, and indicating that Siberian Bukharans were consider‑
ing going back to Bukhara. The same year the tsar forbade the voevoda of
Tobol’sk from collecting taxes from Bukharans. In fact, throughout the
seventeenth century the tsar regularly upheld the privileges of the
Bukharans in disputes with Russian authorities and the Russian merchants
in Siberia.65 A series of royal decrees issued over the course of the seven‑
teenth century sought to encourage the settlement of Central Asians in
Siberia, and accorded substantial privileges to these communities. A de‑
cree from 1644 guaranteed official support to Bukharan trade caravans, and
removed them from the jurisdiction of local officials in Russia proper. They
were also immune from postal duties (iamskaia povinnost’).66 A decree
from 1686 allowed them to travel to Russia as far as Arkhangel’sk and
Astrakhan, and made them immune from all but criminal courts. In 1701
63 O.N. Vilkov, “Bukhartsy i ikh torgovlia v zapadnoi Sibiri v XVII v.,” Torgovlia gorodov
Sibiri kontsa XVI-nachala XX v., (Novosibirsk, 1987), 171-173; V.P. Shpaltakov, “Sredneaziatskie
torgovye liudi v Sibiri v XVIII-XIX vv.,” Torgovlia gorodov Sibiri, 215-224; Ziiaev, Ekonomi-
cheskie sviazi Srednei Azii s Sibi’iu, 24-25.
64 Vilkov, “Bukhartsy i ikh torgovlia,” 175; Ziiaev, Ekonomicheskie sviazi, 26.
65 Ziiaev, Ekonomicheskie sviazi, 29-30, 32.
66 Gmelin was present in 1734 when a group of Siberian Bukharans refused to supply
horses to Russian officials, citing their exemption from these duties; cf. Johann Gottlieb
Gmelin, Voyage en Siberie I, (Paris, 1767), 52.
Religious and Social Foundations of Bukharan Prestige 47
they became immune from taxes and dues on land that they had pur‑
chased. The effect of these policies was to expand settlements of Siberian
Bukharans, and by the end of the seventeenth century they were found in
Tobol’sk, Tiumen’, Tara, Tomsk, and Kuznetsk.67 The Bukharans in Siberia
not only maintained Siberia’s trade with Central Asia, but also maintained
the region’s internal trade networks. For example, the biggest buyer of
moose hides in Tomsk in 1682 was the Bukharan Safar Abdulin, who
shipped them to Tobol’sk. At the same time, he and another Bukharan
named Azeika-Baba Seitov, evidently a sayyid, were the only suppliers of
rye to Tomsk.68 In addition to being merchants this community also pro‑
vided numerous other services to the Russian authorities. They worked as
customs officials at various fairs, appraised and sold government goods
both in Siberia and Central Asia, and served as leaders of caravans and
interpreters assisted Russian diplomatic missions to Central Asia, Mon
golia, and China.69
Bukharan merchants appear to have played a similar role in the Oirat
Khanate. The German traveler Johann Gmelin, who visited Tomsk in
the 1730’s, commented on the close relationship in that town between the
Bukharan merchants and Oirat rulers.70 Well before the Russians, in
the seventeenth century the Oirats were making use of intelligence reports
submitted by Bukharan merchants. As a result, one Russian historian be‑
lieves that the Oirat ruler Galdan Tseren was certainly better informed
about events in Siberia than the Siberian authorities were aware of events
in Zungharia.71 Following the collapse of the Oirat Khanate in the 1750’s,
many Bukharans shifted over to Russian service as intermediaries for
Russia’s commercial and diplomatic relations with China. Bukharans re‑
mained involved in the caravan trade in Mongolia, retaining a prominent
position in the Kiakhta fair, in Eastern Siberia, and establishing themselves
as far as Irkutsk.72 Similarly, in the seventeenth and eighteenth centuries
Bukharans were guiding Russian trade and diplomatic missions into
73 A.I. Timofeev, ed., Pamiatniki Sibirskoi istorii XVIII veka I, (St. Petersburg, 1882), 118-
120; Iadrintsev, Sibirskie inorodtsy, 37.
74 Veselovskii, ed., Posol’stvo k ziungarskomu khun-taichzhi Tsevan Rabtanu, 18-19, 28,
61, 63, and passim.
75 The position of yasak-paying communities was relatively privileged, as these com‑
munities were immune from military recruitment and other obligations. Beginning in the
reign of Peter the Great, yasak status was gradually revoked among Turkic and Finno-Ugric
communities west of the Ural Mountains, transforming them into serfs or state peasants,
who were subject to the poll tax and military service.
76 Shpaltakov, “Sredneaziatskie torgovye liudi,” 215-216.
Religious and Social Foundations of Bukharan Prestige 49
77 Shpaltakov, “Sredneaziatskie torgovye liudi,” 219-221; Kh. Ziiaev, Uzbeki v Sibiri, (Tash‑
kent, 1968), 37.
78 Georgi, Russia II, 131-132, 149.
50 chapter two
brought important books with them from Central Asia. For example, Abu’l-
Ghazi Khan’s history, the Shajara-yi Turk, became known in Europe after
the Swedish prisoner Tabbert von Strahlenberg brought the work back
from Tobol’sk and translated it. Similarly, the German scholar Kenigsfel’d
obtained a treatise on astronomy from a Tatar scholar in Tobol’sk named
Gabis-Alim.79
The social prestige of Central Asians, as well as their economic signifi‑
cance exerted a strong cultural influence not only on Siberian Tatars, but
on Ostyaks (Khanty) and Samoyeds (Selkups) as well. Potanin argues that
when the authorities banned the export of sable furs in the seventeenth
century, which the Siberian natives depended on to purchase essential
goods, the Bukharans began to smuggle sable pelts out of Siberia, cement‑
ing ties between the two groups. Potanin attributes the spread of Islam
among the Ob-Ugrians and Samoyeds to this practice.80 We know that in
1751 Sylvester, the Metropolitan of Tobol’sk, credited (or rather blamed) a
Siberian sayyid, the akhun of Tara, with effecting the Islamization of the
Baraba Tatars in the middle of the eighteenth century.81 Similarly, in 1734
Gerhard Miller explained how the Eushta Tatars, living in the vicinity of
Tomsk, had been converted to Islam about twenty years earlier by a certain
“Said,” described as the head of the Muslim clergy in Tomsk. Those Eushta
Tatars not converted at that time were converted in 1733 by “Said,” who
lived in Tara and was the son of the Said who had carried out the initial
conversion.82
Astrakhan
The expansion of trade between Russia and Central Asia was one of the
major legacies of the Petrine era. Before the beginning of the eighteenth
century trade between European Russia and Central Asia took place pri‑
marily through the city of Astrakhan.83 Just as with Siberia, following the
Russian conquest of Astrakhan in 1556 the Muscovite authorities sought
84 Early Voyages and Travels to Russia and Persia by Anthony Jenkinson and other Eng-
lishmen, vol. 1 (London: The Hakluyt Society, 1856), 58.
85 N.I. Kostomarov, Ocherk torgovli Moskovskago gosudarstva v XVI i XVII stoletiiakh,
2nd ed., (St. Petersburg, 1889), 48-49.
86 N.I. Veselovskii, ed., “Pamiatniki diplomaticheskikh i torgovykh snoshenii Moskov
skoi Rusi s Persiei III,” Trudy Vostochnago Otdeleniia Russkago Arkheologicheskago
Obshchestva XXII (1898), 85,122, 641-644.
87 Nebol’sin, Ocherki Volzhskago nizov’ia, 110-112.
88 Nikolai Ozeretskovskii, Opisanie Koly i Astrakhani, (St. Petersburg, 1804), 127-129;
Nebol’sin, Ocherki Volzhskago nizov’ia, 112.
89 Nebol’sin, Ocherki Volzhskago nizov’ia, 110-111.
52 chapter two
captivity. They settled these people both in Siberia, and in Muslim regions within Euro‑
pean Russia. In Siberia these fugitives were integrated among the Siberian Bukharans; cf.
Ziiaev, Uzbeki v Sibiri, 19. However other groups of freed Central Asian fugitives were settled
in Sarapul district, along the Kama River. By 1777 they numbered approximately 308, but
appear to have become assimilated into both Muslim and local Russian communities; cf.
N. Blinov, Sarapul: istoricheskii ocherk, (Sarapul, 1887), 13-16. Ivan Lepekhin also mentions
Bukharans and other Central Asians freed from Qazaq captivity and living as Muslims and
as Christian converts in the vicinity of Cheremshansk, on the Trans-Kama region; cf. cf.
Ivan Lepekhin, Dnevnyia zapiski puteshestviia doktora i akademii nauk ad’iunta Ivana Lep-
ekhina po raznym provintsiiam Rossiiskago gosudarstva, 1768 i 1769 godu I, (St. Petersburg,
1795), 136.
54 chapter two
95 On the Islamic history of Qarghalï cf. Riza˒ ad-Din b. Fakhr ad-Din, Saʿid, (Kazan,
1897).
96 V.E. Den, Naselenie Rossii po piatoi revizii II/5, (Moscow, 1902) 309-311.
97 Riza˒ ad-Din b. Fakhr ad-Din, Saʿid, 4; Burganova, Goroda-kreposti, 204; Mami Ham‑
amoto, “Tatarskaia Kargala in Russia’s eastern policies,” in: Asiatic Russia: Imperial Power
in regional and international contexts,” Uyama Tomohiko, ed. (London & New York, 2012),
32-51.
Religious and Social Foundations of Bukharan Prestige 55
They pledged to come annually with caravans, and invited Russian mer‑
chants to come to Tashkent. By 1738 trade had grown considerably in
Orenburg. Russians and foreigners were permitted to establish any plants
and factories, and as had been the case in Astrakhan, “Asiatics” and others
who came there were allowed to engage in retail trade.98 The governor of
Orenburg, Ivan Nepliuev, moved Orenburg with its population of mer‑
chants to its current site in 1741. Two years later, with the cooperation of
Said Khaialin, he founded the settlement of Qarghalï.99 Immediately fol‑
lowing the shift of Orenburg’s location, the imperial authorities began
investing substantial sums for building an infrastructure that would attract
merchants from the Qazaq steppe and Central Asia. This infrastructure
included mosques, and markets (dvory) where the merchants could trade,
and the authorities could collect customs dues. Already by 1743 the gover‑
nor of Orenburg, I. Nepliuev, had overseen the building of the Menovoi
Dvor and the Gostinnyi Dvor.100 The Menovoi Dvor, which was completed
in 1747, was set designated for Bukharan merchants, and within it was a
section called the Aziatskii Dvorik, with 98 shops and eight warehouses.101
Orenburg’s two mosques were built in the eighteenth century. The First
Mosque was built, according to Shihab ad-Din Marjani, “during the time
of Prince Volkhonskii.” Its construction was partly funded with state funds,
and partly with contributions from a Bukharan karavanbashi. There was
also a mosque in the Menovoi Dvor, built during the era of Catherine II,
evidently with state funds. Catherine also funded the construction of a
madrasa in Bukhara, the Er-Nazar Madrasa.102 Central Asians began set‑
tling permanently in Orenburg by 1747. During the 1740’s and 1750’s
Bukharans were selling substantial qualities of precious metals to Orenburg
in ingots and coins, as well as precious stones, and by 1750 trade with
Bukhara was firmly established.103
As in Siberia, the Russian authorities encouraged the permanent settle‑
ment of Central Asians in Orenburg through commercial privileges. Several
families of Bukharans, Khivans, and “Uzbeks” were living in Orenburg in
the 1750’s, and in April 1808 Orenburg had 28 families of Bukharans, three
from Tashkent, and two from Khiva. By August there were 58 families of
Central Asians there. Central Asians also lived in Sorochinskaia, Il’inskaia,
Krasnogorskaia, Orsk, and Troitsk. In all of Orenburg and its settlements
there were 75 Central Asian families in that year.104 Qarghalï was another
settlement with a permanent community of Central Asians. As of 1804
there were twenty families of Central Asians there who enjoyed a number
of privileges, including exemption from military billeting. By 1825 there
were 130 Central Asian families there. The Bukharan and Tatar communi‑
ties were quite closely connected. The children of Bukharan fathers and
Tatar or Bashkir mothers were given Orenburg meshchanin status, were
liable to the poll tax, and registered to the Bashkir Cossack Host. Because
Central Asian merchants could not trade in the central Russian cities, ac‑
cording to the ukase of 1 December 1755 they could use Tatar and Bashkir
agents. Tatars and Bashkirs also traveled to Bukhara as agents for Russian
merchants. As Muslims they were exempt from the higher taxes levied on
non-Muslims trading in Bukhara.105 Similarly, during the early nineteenth
century the wealthiest Bukharan merchants who provided much of the
capital investment for this caravan trade, also tended to use native
Bukharan and Khivan agents.106
Bukharan merchants and Bukharan goods dominated Orenburg’s trade
during the eighteenth and early nineteen centuries. Commerce with
Bukhara made up approximately ninety percent of Orenburg’s Central
Asian trade, the balance being with Khiva. Bukhara retained this domi‑
nance in Orenburg into the second half of the nineteenth century.107
During the Napoleonic blockade the imperial authorities sought to stimu‑
late Central Asian trade. In the eighteenth century Russia ran a modest
trade deficit with Bukhara, but this deficit grew substantially between 1812
and 1819, as a result of which some Bukharan merchants amassed substan‑
tial fortunes. During this time the authorities relaxed restrictions on
Bukharan trade and Bukharan merchants. A ban on the export of steel to
Central Asia was lifted after 1807, and Bukharan merchants were now al‑
lowed to travel freely within Russia.108 By 1830 Bukharans also earned the
right to export gold and silver coins, and as of that date they began coming
to the Makar’evo Fair in Nizhnii Novgorod, where they traded in various
luxury goods. Among Russians in Nizhnii Novgorod they enjoyed the same
reputation as they did in Orenburg and Siberia. One observer noted, the
“because of their honesty, and decent conduct, the Bukharans are held in
high esteem by the Russians.”109
The large, wealthy, permanent, and privileged Bukharan community in
and around Orenburg exercised a strong cultural influence on the Tatars
and Bashkirs there. Some of the wealthiest and most influential of these
merchants themselves traveled to Bukhara, such as Saʿid Khayalin whom
the Governor of Orenburg, Ivan Nepliuev, sent there in 1749.110 Central
Asian merchants were also instrumental in funding the construction of
Orenburg’s first mosques. Orenburg’s First Mosque was built already in the
1740’s. It was built by a Bukharan karvanbashi, together with funds from
the treasury. This karvanbashi clearly maintained an exalted social status.
He obtained the Russian rank of tarkhan, which granted him a lifetime
exemption from taxes. His son Nazar-Bay later married the daughter of
the Mufti ʿAbd as-Salam who had served as the Second imam of the same
mosque.111
Central Asian scholars and literati also established themselves in
Qarghalï, Orenburg, and Astrakhan. These included Ish-Niyaz b. Shir-Niyaz
b. Yar-Muhammad al-Urganchi, an influential theologian from Khorezm
who died in Orenburg in 1790/1,112 and somewhat later, in the middle of
the nineteenth century, the Bukharan historian Mirza Shams Bukhari (b.
1804). While living in Orenburg he wrote a history of the Manghït Dynasty
titled Bayan-i hawadithat-i Bukhara u Khuwaqand u Kashghar.113 Among
Central Asian Sufis we can mention Iskandar b. Qalandar Sufi al-Marghi‑
nani (d. 1874), a shaykh from the Ferghana Valley active in Astrakhan.114 A
Bukharan scholar named Muhammad-Sharif b. ʿAbd ar-Rahim al-Bukhari,
who died in Kazan Province in 1883, lived as a merchant in the vicinity of
fairs and madrasas in the Middle Volga region.115 A Bukharan Jewish com‑
munity was also represented in Orenburg. Like their Muslim compatriots,
they were involved primarily in commerce. The Russian traveler Mikhailov,
visiting Orenburg in the course of a journey to the Qazaq Steppe in the
1860’s, makes several mentions of a Bukharan Jewish community in
Orenburg, and notes that the city’s Muslim cemetery includes a Jewish
section.116
118 Ziiaev, Ekonomicheskie sviazi, 84-86, 90; it is likely here that the term “Bukharan”
reflected the Russian legal status of these merchants, rather than their place of origin.
119 Karl Struve and Grigorii Potanin, “Poezdka po vostochnomu Tarbagataiu letom 1864
goda,” Zapiski Imperatorskago Russkago Geograficheskago Obshchestva po otdeleniiu obsh-
chei geografii I, (1867) , 474-476.
120 Ziiaev, Ekonomicheskie sviazi, 92-93.
121 Ziiaev, Ekonomicheskie sviazi, 100.
122 Ziiaev, Ekonomicheskie sviazi, 111.
60 chapter two
126 Allen J. Frank and M.A. Usmanov, eds. Materials for the Islamic History of Semipala-
tinsk: Two Manuscripts by Ahmad-Wali al-Qazani and Qurbanʿali Khalidi, ANOR 11 (Halle-
Berlin, 2001), 69.
127 Ziiaev, Uzbeki v Sibiri, 41; Ziiaev, Ekonomicheskie sviazi, 101.
128 Ziiaev, Ekonomicheskie sviazi, 105-106, 111.
129 Ziiaev, Ekonomicheskie sviazi, 105-106, 111.
130 Frank and Usmanov, eds. Materials for the Islamic History of Semipalatinsk, 75-76.
62 chapter two
bordering the Qazaq steppe exerted a strong cultural and economic influ‑
ence especially on Tatars and Bashkirs in direct contact with these Central
Asians, but also on Tatar and Bashkir communities further inside Russia.
We have seen, for example, the contributions of Siberian Bukharans in
Islamizing numerous Siberian communities. Central Asians also intermar‑
ried extensively with Tatars, and by the middle of the nineteenth century,
with the abolition of Bukharan privileges in Astrakhan and Siberia, and as
a result of intermarriage, these communities became absorbed in the local
Tatar communities. Among Central Asians marriage to Tatar women was
also common in Orenburg and even in Nizhnii Novgorod as late as 1890.142
The sense of belonging to the same community could be felt in other ways
too between Tatars and Central Asians. Qurban-ʿAli Khalidi relates a story
that took place as the Makar’evo Fair, near Nizhnii Novgorod, in 1855. A
Tashkandi merchant named Tursumbay died at the fair, and the local Tatar
akhund named Salih organized a funeral service. When Russians began
mocking the prayer services, Salih started a riot, for which the Russian
authorities later absolved the Muslims.143 Tatar merchants also worked
closely with their Central Asian counterparts, either working as agents to
sell Central Asian goods inside Russia proper, or else accompanying cara‑
vans to and from Central Asia, or even within Russia. These contacts with
Central Asians were not restricted to the wealthier and more educated
elements of Tatar and Bashkir society, in numerous cities and towns.
Contacts remained intensive for almost two centuries, and existed through‑
out Russia. The traveler Gmelin reported even seeing Kazan Tatars in a
Bukharan merchant’s caravan near Tomsk in 1734.144
the characteristics of dress that are unique to the Tatars, that would seem
to demonstrate their national uniqueness as a people. In this regard, one
early Tatar nationalist ethnographer, Gainutdin Akhmarov, was sharply
critical of the Governor of Kazan, Karl Fuchs, who in 1844 described the
wedding traditions of Tatar merchant families in Kazan, and recorded the
strong presence of Bukharan influences in both their clothing, and their
tastes in general.147 Akhmarov believed that in describing wedding tradi‑
tions of the Kazan Tatar elite, Fuchs had failed to distinguish what was of
a “pure ethnic quality” (chistonatsional’nogo kharaktera) from what was
simply a mélange of artificial Central Asian and “oriental” influences.148
Although he decried what he understood to be Fuch’s limited abilities as
an ethnographer, Akhmarov was nevertheless forced to concede that
Central Asian fashion was strongly attractive to Tatars, even at the begin‑
ning of the twentieth century, and that this attraction was based on a sense
among Russian Muslims of Central Asian prestige:
The reason for such a layering of wedding rituals in Kazan [described by
Fuchs] (magnificent gifts, an extraordinary number of dishes served, etc.)
is that for a long time Kazan served as a marketplace for wealthy Muslims
in Asia to obtain brides. Bukharans, Sarts, Central Asians and Siberian, Oren‑
burg, and Astrakhan Tatars would visit from the Nizhnii Novgorod Fair and
come to the Bulak [a Muslim quarter of Kazan] and do business with Kazan.
The luxurious attire and the artificial cosmetics of the Kazan Tatar women
enraptured the Asiatic merchants who at that time were getting married in
Kazan. Even today Siberian and Orenburg merchants are marrying their
sons in Kazan. Tatar merchants who trade throughout Siberia and Central
Asia are coming to Kazan to get married. This diverse element has brought
various rituals to Kazan, since for the most part wedding rituals are accord‑
ing to the taste of the groom, and they reproduce his ethnic fare, his ethnic
environment etc.149
In the Soviet era at least one ethnographer, Nikolai Iosifovich Vorob’ev
(1894-1967), acknowledged the economic, social, and religious standing
that Central Asia held for Tatars, and he described its influence not only
on Tatar clothing, but also on Tatar material culture as a whole. 150 In a
147 Fuchs perceived Bukharan influence in a wide range of Tatar tastes, including dress,
folk songs, and mosque architecture; cf. Karl Fuks, Kazanskie tatary v statisticheskom i et-
nograficheskom otnosheniiakh, (Kazan, 1991) [originally published 1844], 37, 59-60, 93.
148 Gainetdin Akhmarov, “Svadebnye obriady kazanskikh tatar,” Izvestiia obshchestva
arkheologii, istorii i etnografii pri Kazanskom Universitete 1907 v. XXIII vyp. 5, 1-18, reprinted
in Gainetdin Akhmerov, Izbrannye trudy, (Kazan, 1998), 208-209.
149 Akhmarov, “Svadebnye obriady,” 208.
150 On Vorob’ev’s career, cf. R.G. Mukhamedova, “N.I. Vorob’ev—Issledovatel’ kul’tury
i byta tatarskogo naroda,” K Voprosu etnicheskoi istorii tatarskogo naroda, (Kazan:
1985), 8-11.
Religious and Social Foundations of Bukharan Prestige 67
153 Ivan Iushkov, Sibirskie tatary, (Tobol’sk, 1861), 81; A.D. Kolesnikov, ed. Opisanie
Tobol’skogo namestnichestva, 114; F. Starikov, Istoriko-statisticheskii ocherk Orenburgskago
kazach’ego voiska, (Orenburg, 1891), 213.
154 Fuks, Kazanskie tatary; Iushkov, Sibirskie tatary.
155 N.N. Vecheslav, Opisanie kostiumov russkikh i inorodcheskikh u krest’ian Kazanskoi
Gubernii, (Kazan, 1878).
156 Vorob’ev, Kazanskie tatary; S.I. Rudenko, Bashkiry: istoriko-etnograficheskie ocherki,
(Moscow-Leningrad, 1955); N.I. Vorob’ev and G.M. Khismatullin eds., Tatary Srednego
Povolzh’ia i Priural’ia, (Moscow, 1967); R.G. Mukhamedova, Tatary-mishari, (Moscow, 1972);
Farida Sharifullina, Kasimovskie tatary, (Kazan, 1991), 66-85; S.V. Suslova, “Kostium Astra‑
khanskikh tatar XIX-nachala XX vv., Astrakhanskie tatary, (Kazan, 1992), 80-89; F.T. Valeev,
Sibirskie tatary, (Kazan, 1992); S.N. Shitova, Bashkirskaia narodnaia odezhda, (Ufa, 1995); L.
Kh. Samsitova, Realii bashkirskoi kul’tury, (Ufa, 1999); S.V. Suslova, “Odezhda,” in: Tatary,
(Moscow, 2001), 267-317; N.V. Bikbulatov et al. ed. Traditsii bashkirskogo narodnogo iskusst-
va v sovremennoi odezhde, (Ufa, 1988).
157 For descriptions and illustrations of Russian fabrics marketed to Muslims—espe‑
cially Central Asian Muslims—cf. Susan Meller, Russian Textiles: Printed Cloth for the Bazaars
of Central Asia, (New York, 2007).
Religious and Social Foundations of Bukharan Prestige 69
the twentieth century. For Tatars and Bashkirs the significance of high-
quality Central Asian fabrics went beyond simply dress, but also could have
important symbolic value as well. For example, the genealogy of the
Bashkir Yurmatï tribe includes an account of the tribe’s submission to
Russia in the 1550’s, in which we read that Ivan the Terrible, after establish‑
ing the conditions of their submission, and delineating their lands, gave
their envoys gifts of Central Asian silk cloth.158
Central Asian caravans brought these fabrics in large quantities into
Russia throughout the period in question, and they were used both to
fashion local and Central Asian designs, and were used in virtually every
type of Tatar clothing.159 Burhan ad-Din b. Nasir ad-Din al-Bulghari, while
he was a student in Bukhara, wrote his father in April of 1852 telling him
he had sent home several pieces of Bukharan alacha fabric with a caravan.
His father had requested a white variety of alacha, but Burhan ad Din had
not sent it. He explained that because most people in Bukhara wore robes
(chapans) made from that fabric, he did not consider it appropriate to his
father’s elevated religious status. Instead, he promised to purchase for him
the same type of alacha that the Bukharan scholars wore.160 These Central
Asian fabrics included silks and semi-silks such as ädräs and biqasäb,
which today would be classified as ikat-type fabrics, sarancha a cotton
material, and benaras, a brightly colored striped silk fabric. For example,
wealthy Tatars used Bukharan ädräs fabric for their duvet covers.161 The
sleeveless tunic known as a kamzol, and the longer variety of the kamzol,
the käzäki, was popular in all Tatar and Bashkir communities. While con‑
sidered a native garment, until the end of the nineteenth century it was
commonly made from Central Asian ädräs, and biqasäb, although by the
end of the nineteenth century factory-made cloth had displaced Central
Asian silks in making these garments. 162 At the same time, it appears that
Bukharan designs had a strong effect on Tatar styles throughout the nine‑
teenth century. For example, the jilän and the chikmän, varieties of a long
robe, appear to have been modeled on the cut of the Central Asian chapan,
although the chikmän was typically not made from brightly-colored Central
Asian cloth. These garments first appeared among Tatars in the middle of
the nineteenth century, and were also widespread among the Bashkirs,
where they were known as yelän and säkmän, and included among the
southeastern Bashkirs padded varieties made from Central Asian fabric.163
The jilän was a sort of cloak that as a woman’s garment, doubled as a head-
covering, and was also made from Central Asian silks. According to
Vorob’ev, these were worn exclusively by wealthy women, particularly
among the wives of mullahs. He adds that the custom of wearing the gar‑
ment as a head-covering was an imitation of a Central Asian practice.
Vorob’ev points out that the custom of wearing the jilän as a head-covering
was also evident among Uzbek and Turkmen women, and continued to be
worn among Tatar women into the Soviet era.164
If Tatars and Bashkirs wore local designs made from imported Central
Asian cloth, they also were partial to Central Asian garments that they
imported ready-made. Indeed, these garments, primarily long brightly-
colored silk and padded-cotton robes, known as chapans (in Bashkir, sa-
pan), or in Russian sources as khalats, strongly associated those who wore
them with social and especially religious prestige. Ethnographers identify
it mainly as a men’s garment that was typically worn by mullahs and
other authoritative figures, and was worn especially at public functions,
such as at assemblies (majlises) or at the mosque. Men would sometimes
wear the chapan with a sash or silk belt, in a consciously Central Asian
fashion.165 In his narrative of a visit by a prestigious Tatar imam named
Waliʾullah to his home in Chuguchak, in China, the historian Qurban-ʿAli
Khalidi, made specific mention of Waliʾullah’s striped benaras chapan,
which clearly contributed to his image of religious authority.166 In seven‑
teenth and eighteenth century Russian observers already noted that
Siberian Bukharans commonly wore the chapan.167 However there is evi‑
dence that it was not restricted to the wealthy and authoritative. A Cossack
historian remarked in the late nineteenth century that it was common for
Muslim Cossacks of the Orenburg Cossack Host, by no means a particu‑
larly wealthy group, to wear Bukharan chapans.168 In any case, the rela‑
tively late appearance of the jilän and the chikmän, in the eighteenth
century, and the chapan in the mid-nineteenth century coincides with the
163 Vorob’ev, Kazanskie tatary, 234; Tatary Srednego Povolzh’ia, 130; Rudenko, Bashkiry,
158-159, 162-163; Samsitova, Realii bashkirskoi kul’tury, 97-8.
164 Vorob’ev, Kazanskie tatary, 250; Tatary Srednego Povolzh’ia, 130.
165 Vorob’ev, Kazanskie tatary, 221; S.M. Chervonnaia, Iskusstvo Tatarii, (Moscow, 1987),
256; Valeev, Sibirskie tatary, 121; Samsitova, Realii bashkirskoi kul’tury, 100.
166 Qurban-Ali Khalidi, An Islamic Biographical Dictionary, fol. 91a.
167 Ziiaev, Uzbeki v Sibiri, 65.
168 Starikov, Istoriko-statisticheskii ocherk, 213.
Religious and Social Foundations of Bukharan Prestige 71
and Islamic etiquette that he goes so far as to call the poetess an atheist.
Similar defenses of the chapan appeared in the conservative Muslim press
of Orenburg.174
The production and consumption of footwear among Tatars and
Bashkirs also revealed a strong Bukharan imprint. Curiously, Tatars were
renowned in Bukhara as the makers of a type of footwear known in Russian
sources as ichigi, which were boots make from a special type of soft leath‑
er, called bulghari in Muslim sources, and iuft’ in Russian sources. Indeed,
in Bukhara the saint Hasan al-Bulghari is remembered as the person who
brought the craft of making these boots to Bukhara.175 Indeed many
Tatars in Bukhara were in fact boot-makers. However, despite the renown
of Tatar footwear in Bukhara proper, by the end of the eighteenth century
Tatar tastes in ready-made shoes appear to have gravitated toward
Bukharan styles and models; Tatars also imported special types of leather
from Central Asia for shoe-making.176 Muslim industrial shoe manufactur‑
ing emerged in Kazan in the 1860’s, when the Tatar merchant and indus‑
trialist Muhammad-Jan Galeev (the father of Galimjan Barudi) opened a
factory in Kazan in 1869.177 However it was Galeev’s initial employer and
mentor, Mustafa Fayzullin, who created the foundations for the Kazan
shoe industry, and he did so satisfying the demand for Bukharan-style
footwear. In the 1790’s Fayzullin purchased some samples of Bukharan
shoes at the Orenburg market, and brought them back to Kazan. He dis‑
covered that the Bukharan styles were quite popular, and he started man‑
ufacturing them in Russia. He hired shoemakers from the surrounding
villages and began mass-producing them, evidently through piecework
production. Galeev worked as Fayzullin’s agent and would travel to the
various villages to buy the production. After Fayzullin died Muhammad-
Jan took over the business, and eventually shifted from piecework to in‑
dustrial production.178 The art historian S. Chervonnaia relates a similar
account about Fayzullin, and adds that the same kind of connection,
186 K. Fuks, “Prebyvanie v Kazani kirgizskogo khana Dzhean-giria,” in: Bukeevskoi Orde
200 let 4, (Almaty, 2001), 10, 19.
76 chapter two
“Bulghar” Institutions in Bukhara 77
Chapter three
Arghïn ancestor, Qulbaba, a historical figure who was a close advisor to the
Uzbek ruler Muhammad Shïbani Khan (d. 1510).6
Certainly one of the most influential and popular works in the maktab
curriculum in the Volga-Ural region and Siberia was another of Taj ad-Din’s
works, the Risala-yi ʿAziza, an extensive commentary written in 1797 on
Sufi Allah-Yar’s popular primer on Sufism, Subat al-ʿAjizin. The Risala-yi
ʿAziza was one of the most frequently and extensively printed Muslim texts
in Imperial Russia, and was widely used as a textbook, not only in Russia
and Siberia, but among the Qazaqs as well.7 At the beginning of his com‑
mentary Taj ad-Din provides some apocryphal biographical background
information on Sufi Allah-Yar, establishing him a “Nughay.” He writes:
In the city of Samarqand there is a village called Minglan. Most of that city’s
inhabitants were saints (awliya). In that village there was someone named
Timer-Yar. He was a very holy and pious person. The village was mainly
Nughays. He had a son whom he named Allah-Yar. When he was 12 years
old, he placed him in a madrasa in Bukhara.8
Later in the work Taj ad-Din relates how Sufi Allah-Yar had a son named
Muhammad-Sadiq who was born in Bukhara. Muhammad-Sadiq moved
to Samarqand, and later informed his father of his desire to embark on the
hajj and travel to Bulghar. He traveled to Bulghar, living for a while in
Kazan, where, we are told, there was a great Sufi named Idris Khalifa who
had the same silsila as Muhammad-Sadiq.9 This Idris Khalfa that Taj ad-
Din mentions figures prominently in both “Bulgharist” sacred histories and
in local legends collected among the region’s Muslim and Christian Tatars.
Written histories and shrine catalogs identify him as having studied Sufism
in Yarkand, in Kashgaria, with the seventeenth century Sufi, Hidayatullah
Khwaja, who is often identified in Tatar accounts as a murid of Ahmad
Yasavi.10 However, legends collected from villagers near his shrine in the
village of Terberdy Chally, in Tatarstan, indicate he had gone to Bukhara
to study, and remained there for fifteen years before returning.11 One of
Idris Khalifa’s murids was said to be Qasim Shaykh b. Ibrahim al-Qazani,
who is featured in a welter of more or less connected traditions linking him
with an ancestral figure and saint named Qasim Shaykh buried on the right
bank of the Volga, near the modern village of Tatarskoe Islamovo. However
in the nineteenth century he is better known in Tatar sources as being
linked to the city of Kazan, where it is said he was buried. Other Tatar oral
accounts recorded in Kazan indicate he was buried near Bukhara. Primarily
on that basis, Marjani denounced the veneration of Qasim Shaykh in
Kazan, emphasizing that the “real” Qasim Shaykh was the well-document‑
ed 16th century figure whose tomb was a pilgrimage site near the town of
Kermina, not far from Bukhara. For our purposes the historical identity of
Qasim Shaykh is less important that the conflation among Tatars of a
number of saints and shrines in Russia and Bukhara into a single “Tatar”
saint.12
12 Allen J. Frank, “Qasim Shaykh al-Qazani: a Muslim Saint in Tatar and Bulghar Tradi‑
tion” Asiatische Studien/Etudes Asiatiques, LVIII 1 (2004), 115-129.
13 S. Kh. Alishev, ed. Istochniki po istorii Tatarstana, (Kazan, 1993), 110-111.
14 A. Popov, Snosheniia Rossii s Khivoiu i Bukharoiu pri Petre Velikom, (St. Petersburg,
1853), 67, 139-140, 149, 156.
“Bulghar” Institutions in Bukhara 81
the tsar, and in fact couriered Beneveni’s coded dispatches back to Russia.15
Just as the intensification of the caravan trade between Russia and the
Central Asian khanates increased the Central Asian population in Russia,
so did it in all likelihood increase the number of Tatars and Bashkirs resi‑
dent in Central Asia. Filipp Efremov, a Russian soldier captured by Qazaqs
during the Pugachev uprising and sold as a slave in Bukhara, reported the
presence of Tatars in that city in the 1770’s. He adds that many Tatars
(nagaitsy) left the Orenburg region, settled in Bukhara, and called them‑
selves Uzbeks.16
Several observers viewed Tatars as a community particularly favored by
the emirs of Bukhara, and commented that Tatars residing there enjoyed
a sense of confidence in their status as expatriates.17 An anonymous eigh‑
teenth century Russian traveler commented on the Tatars’ “complete
freedom” in Bukhara, and their ability to reside and trade throughout the
emirate without hindrance.18 Arminius Vambery, visiting Samarqand in
the 1860’s, observed Tatar caretakers at the tomb of Amir Timur, and com‑
mented on their favored status with the emir.
At the head of the graves are two Rahle (table with two leaves, upon which,
in the East, are laid sacred volumes) there the Mollahs day and night read
in turn the Koran and contrive to extract from the Vakf (pious foundation)
of the Turbe a good salary. They, as well as the Mutevali (stewards), are
taken from the Nogai Tartars, because the Emir [Nasrullah] expressed in
his will the desire that the watch over him should be entrusted to this race,
which had always been particularly well disposed toward him.19
Bukhara and Tashkent were the cities with the most extensive commercial
ties with Russia, and it is not surprising that these cities maintained the
largest Tatar communities. Burnashev and Pospelov, who visited Bukhara
in 1795, observed numerous Tatars there. The British traveler Alexander
Burnes, who visited Bukhara in the 1820’s, estimated there to be around a
thousand Tatar families in that city. The Russian officer Georges de
Meyendorff who visited in 1822 estimated there to be around 3,000 there,
whom he describes as being mainly “malefactors and fugitives who had
Caravansarays
The primary residences of foreign merchants in Bukhara were the city’s
caravansarays, or sarays, as they were called locally. These public buildings
served as hostels for merchants, but were also inhabited by craftsmen and
other more or less permanent residents of the city. The buildings were
sometimes used as warehouses, some exclusively so, as stables, and as
markets. These were commonly multi-storey buildings with warehouses
or stables on the ground floor, and residences on the upper floor. Khanykov
identified 38 caravansarays in Bukhara, twenty-four built of stone, and
fourteen of wood. Desmaisons and Witkiewicz, who were both in Bukhara
in 1834, mention 25 caravansarays.22 Khanykov describes these structures
as essentially similar to madrasas, with cells (hujras) arranged for living
quarters, except that carvanasarays also had storage space for goods.23
Caravansarays were often inhabited by merchants from specific regions.
In some cases each floor in a specific caravansaray might be apportioned
to merchants of a specific region. For example, the Saray-i Urganji was
inhabited by Khivans. The Saray-i Pay-Astana was where Qunduzi slave
merchants resided. The Saray-i ʿAbdullah-Jan was inhabited by Kashmiris
and Afghans in the top part, and by Bukharans in the lower part.24
Several caravansarays were associated with Tatars and Bashkirs from
Russia, chief of which was the Saray-i Noghay, which both Khanykov and
Tatar Servitors
Some Tatars became servitors to the various Central Asian khans.
Numerous travelers to Bukhara in the 1860’s and 70’s mention meeting a
Tatar, variously named Usta Ali or Karataev, in the service of Muzaffar ad-
Din Khan. The Russian diplomat Tatarinov, who was in Bukhara in 1865
and 1866, describes Karataev as a liaison between the emir and Tatarinov’s
party. Tatarinov indicated that Karataev was originally from Saratov prov‑
ince in Russia, and then lived in Orenburg as a clockmaker. In Bukhara he
made clocks that stood in the emir’s palace. Wary of court intrigues,
Karataev declined to accept any formal position in the court. Nevertheless,
Tatarinov credits him with having advised the emir to avoid a war with
Russia, reportedly reminding the emir of the fate of the Tatar khanates of
Kazan and Astrakhan.40 The Russian envoy Colonel S. Nosovich met
Karataev in 1870, when he represented the emir before Nosovich’s embas‑
sy.41 Stremoukhov, who visited Bukhara in 1873, describes Karataev and
dynasty in Khorezm throughout most of the nineteenth century, which was founded by
Muhammad-Sharif b. Ibrahim al-Birgawi. This dynasty is discussed in more detail below.
38 A.P. Khoroshkhin, Sbornik statei kasaiushchikhsia Turkestanskago kraia, (St. Peters‑
burg, 1876), 42; A.A. Kushakevich, “Svedeniia o Khodzhentskom uezde,” Zapiski Imperator-
skago Russkago Geograficheskago Obshchestva, IV (1875), 232.
39 TB, fol. 197a.
40 A. Tatarinov, Semimesiachnyi plen v Bukharii, (St. Petersburg-Moscow, 1867), 102-105.
41 S.A. Nosovich, “Russkoe posol’stvo v Bukharu v 1870 godu,” Russkaia Starina vol. 95,
1898, No. 9 645-646.
86 chapter three
It was not uncommon for Tatar and Bashkir scholars to become perma‑
nently established in Central Asia, and most of those who were settled in
Bukhara. We can also include in this category their descendants, who often
appear in the sources as “Bulghar scholars.” Although the experience of
Tatar and Bashkir students in Bukhara, the vast majority of whom returned
46 Efremov provides a list of Bukharan clerical ranks, based on his observations from
the 1770’s. He mentions the qazi-yi kalan, naqib, as well as muftis, akhunds, and mullahs.
However, he describes them as a hierarchy and equates them with ecclesiastical ranks in
the Russian Orthodox Church; cf. Efremov, Stranstvovanie Filippa Efremova, 81-82.
47 Demezon and Vitkevich, Zapiski o Bukharskom khanstve, 45.
88 chapter three
century figure Makhdum-i Aʿzam.48 The naqib was also a khwaja, but was
selected from among the descendants of Sayyid Ata. The chief legal figures
are the qazi-yi ʿaskar and the qazi-yi kalan. The raʿis was also a khwaja. He
was responsible for maintaining Islamic moral norms, and was in charge
of a sort of constabulary that also exercised a degree of police powers in
the city.49 However Khanykov suggests that the positions mentioned above
were primarily political and administrative posts, and indeed in the Tatar
sources there is little if any record of Tatar scholars and students interact‑
ing with those figures, who in any case do not appear to have been neces‑
sarily linked to the scholarly environment.
Khanykov identifies the aʿlam as the highest religious position in the
emirate, being a sort of senior supervisory mufti and auditor of fatwas. Just
below that figure was the mufti-yi ʿaskar, who would affix his seal to the
petitions of the Uzbek military estate (sipayis). Ahmad Barangawi reveals
that a mufti-yi ʿaskar could also be an instructor in the madrasas. He relates
how in the 1850’s Muhammad-ʿArif Qul served as mufti-yi ʿaskar and
mudarris in the Mir-i ʿArab Madrasa.50 In addition to these senior muftis,
other muftis were approved by the emir, and typically were also instructors
in the madrasas.51 These positions were not restricted to khwajas or even
Bukharans, since several Tatars served as muftis in the nineteenth century.
Among these Ahmad al-Barangawi identifies his teacher from 1901 until
1905, Damulla Mir-Siddiq as-Sardawi al-Qazani, who served as mufti of the
Bala-Hawz Madrasa. However, he identifies the city’s first Tatar mufti as
Abu’l-Hasan Damulla ʿAbdullah as-Sarataghi. There were also Abu’l-Akram
Damulla Siraj ad-Din as-Sarataghi (d. 1893), and Lutfullah b. ʿInan al-Bug‑
hulmawi, whose teacher was Ahmad’s father, Hafiz ad-Din al-Barangawi.52
Khanykov defines mudarrises as legal experts who received from the
emir the right to teach a specific science in the madrasas, and who ob‑
tained their support from waqfs. In fact, mudarrises in Bukhara were often
from outside the emirate. Galimjan Barudi credits the maintenance of
Bukhara’s status in Islamic education to mudarrises from Balkh, the
48 On this group cf. Bakhtiyor Babadzhanov and Maria Szuppe, “Dzhuibari,” Islam na
territorii byvshei Rossiiskoi imperii vol. 1 (Moscow, 2006), 138-139; Efremov indicates that the
qazi-yi kalan would attends the royal court on Fridays and advise the atalïq; cf. Efremov,
Stranstvovanie Filippa Efremova, 82.
49 Khanykov, Opisanie, 190-191.
50 TB, fol. 144a.
51 Khanykov, Opisanie, 192.
52 TB, fol. 199a.
“Bulghar” Institutions in Bukhara 89
Ferghana Valley, Shahr-i Sabz, Kuhistan, and Kazan.53 One of the promi‑
nent Tatar mudarrises in Bukhara was Muhsin b. Bik-Qol b. Ibrahim ash-
Shashi (d. 1831/2), who became mudarris in the Fathullah Qushbegi
Madrasa, among others, and later he became qazi in the town of Kermina.54
Before he returned to Russia in 1814 ʿAbd as-Sattar b. Saʿid ash-Shirdani
served as a muhtasib in Bukhara, a position which Marjani likens to that
of a “legal secretary.”55 And Marjani himself held the position of mudarris
during his stay in Bukhara.
Tatars and Bashkirs could also hold high positions outside of the emir‑
ate of Bukhara. Hafiz ad-Din Barangawi was offered the position of mudar-
ris in Khojand in the 1850’s, but declined it.56 ʿAli Mufti b. Walid was
originally from Semipalatinsk. He had studied in Bukhara, and later served
as mufti in Khoqand. Political events in Khoqand forced him to flee to
Russia in 1865, where he ultimately served as imam in Ust’-Kamenogorsk.57
Ahmad al-Barangawi reveals that Tatar students were being offered posi‑
tions as imams in Samarqand and Tashkent at the time he departed
Bukhara in 1905.58
One of the earliest Tatar scholars known to have established himself in
Bukhara was Salim b. ʿAbd ar-Rahim as-Sabawi (d. 1808), who had been
imam in the village of Baylar Sabasï, in Kazan province, when he joined
the insurgents during the Pugachev Uprising, and fled to Bukhara in 1774.
In Bukhara he was known for his skill in fiqh.59 Another fugutive who es‑
tablished himself in Bukhara was ʿAbdullah b. Mahdi as-Saratawi al-
Qulatqi (d. 1883), who became a mudarris.60 Fakhr ad-Din b. Ibrahim b.
Khujash, who died in Bukhara in 1844, served as khatib in the Masjid-i
Kalan Mosque and the Shaykh Shanä Mosque, and he was an instructor in
the Little Juybari Madrasa. He was also closely tied to the Bukharan reli‑
gious establishment, counting among his pupils in Qur’an recitation Emir
Haydar himself, and he was remembered as one of Abu’n-Nasir al-Qur‑
sawi’s fiercest critics in Bukhara.61 Husayn b. Muhammad b. ʿUmar al-
Bulghari al-Kirmani (d. 1857), originally from Qarghalï, did not attain any
66 TB, fol. 139a; Ramzi, Talfiq al-akhbar II, 475; ʿAbdullah al-Muʿazi, al-Qatrat min bihar
al-haqa˒iq fi tarjuma ahwali masha˒ikh at-tara˒iq, (Orenburg, n.d.), 38-39; Riza˒ ad-Din b.
Fakhr ad-Din, Asar II:15, 539.
67 al-Muʿazi, al-Qatrat min bihar, 39; al-Muʿazi indicates Taj ad-Din’s son Muhammad-
ʿAlim became his successor. Riza˒ ad-Din identifies Taj ad-Din’s Tatar murids as Habibullah
b. Al-Muhammad (1830-1896), who was an imam in Sabachay, in Nizhnii Novgorod Province,
and Ahmad-Wali b. Tuhfatullah al-Qïzïljari; cf. Rizaeddin Fäkhreddin, Asar: öchenche häm
dürtenche tomnar, 237, 252.
68 TB, ff. 22b-23a.
69 TB, ff. 104a, 139ab. A version of the litany was printed in Kazan in the Imperial pe‑
riod, and was republished in Kazan in 2000; cf. Mine saqlawchï doghalar, (Kazan, 2000).
92 chapter three
75 Rizaeddin Fäkhreddin, Asar: öchenche häm dürtenche tomnar, 114, 268; al-Muʿazi,
al-Qatrat min bihar, 28.
76 Tuqayev, Tarikh-i Istarlibash, 17; however the most extensive biography appears in
Riza˒ ad-Din b. Fakhr ad-Din, Asar I:8, 258-269.
77 ʿAbdullah al-Muʿazi identifies him as Qutlugh-Ahmad and also by the named Quw‑
wati Ishan; for additional details on this figure cf. Makset Karlybaev, Medrese v Karakal-
pakii v XIX-nachala XX vekov, (Nukus, 2002), 37-40.
78 Tuqayev, Tarikh-i Istarlibash, 17.
94 chapter three
Chapter four
During the Imperial Russian era Bukhara was without question the fore‑
most destination outside of Russia for young Tatars and Bashkirs to pursue
their religious education. There are no reliable figures that disclose the
number of Tatar students in Bukhara’s madrasas at any given time. Filipp
Efremov reveals that already in the 1770’s many Tatar students were study‑
ing in the city’s madrasas. In his words, “the best colleges are in Bukhara.
People go there from all of Bukharia, Khiva, and various other lands, and
especially our Tatars.”1 Von Meyendorff calculates that out of the 3,000
Tatars in Bukhara in 1820, about 300 were students.2 These suspiciously
round numbers are the only concrete estimates available for that period.
However, they suggest that Tatars and Bashkirs made up a substantial part
of the population, if we take into account that Khanykov estimated
Bukhara’s total population in the 1830’s to be between 60,000 and 70,000.3
In 1899 the Russia administrator (nachal’nik) for the Trans-Caspian
Territory, Lieutenant General Bogomolov, cited a census taken two years
before of Russian subjects studying in Bukhara. The census counted 271
Russian subjects studying in Bukhara’s madrasas. These included 196 Sarts
from Russian Turkestan, and 12 Turkmens from the Trans-Caspian
Territory. The remaining 63 included “meshchane” from the Russian prov‑
inces (presumably Tatars), Caucasus Muslims, Bashkirs , Siberian natives
(inorodtsy), and Qazaqs. Bogomolov sought the support of the Governor
General of Turkestan to restrict the number of Turkmens studying in
Bukhara, or at least require passports and other measures to better control
the flow of students there. Although the Russian Agent in Bukhara, on
Bogomolov’s request, did require passports for Russian subjects coming
from Russia to study, the Tatar and Bashkir sources make almost no
these accounts, Tatar and Bashkir scholars and their biographers are gen‑
erally very laconic about their experiences in Bukhara.
There can be little doubt that going to Bukhara was a great privilege and
opportunity for a young scholar. The journey typically required financial
support and encouragement not only from a young man’s family, but often
from the larger community as well. A mahalla’s prestige was certainly el‑
evated if its own imam was a bokhari, and therefore it was not uncommon
for the community to provide additional assistance. In most of the mem‑
oirs and autobiographical accounts of scholars who had studied in Bukhara
the authors make it clear that the decision to travel to Bukhara to study
was ultimately their own. Ahmad al-Barangawi indicates he came to the
decision at age 21, while he was studying in Kazan, and he made the jour‑
ney three years later.10 The jadid poet Muhammad-Sadiq b. Shah-i Ahmad
Imanqoli, whose father had studied there under ʿAta˒ b. Yusuf al-Bukhari,
wrote in an autobiographical poem that he made the journey to Bukhara
in 1885 at age 14 “with a sincere desire to study in Bukhara.”11 Some scholars
ended up in Bukhara as fugitives, and continued their studies there. This
was the case with Salim b. ʿAbd ar-Rahim as-Sabawi (d. 1808), who had
joined the insurgents during the Pugachev Uprising, and in 1774 was forced
to flee to Bukhara, where, as we have seen, he became renowned for his
knowledge of fiqh.12 ʿAbd al-Khaliq b. Ibrahim al-Qursawi, the brother of
Abu’n-Nasir al-Qursawi, came to Bukhara as a merchant, but nevertheless
profited from the occasion to study Sufism under Niyaz-Quli at-Turkmani.13
Otherwise the numerous biographical and autobiographical sources al‑
most never reveal the personal motivations or context of the decision to
go, and typically indicate merely that so-and-so traveled to Bukhara.
There are occasional accounts of the advice students received before
going to Bukhara. Fakhr ad-Din b. Mustafa an-Nurlati (1806-1891) received
the following advice from his teacher in Kazan, the imam Abu Bakr b.
Yusuf:
“Students return from Bukhara deprived of [training in] Qur’an recitation.
So practice Qur’an recitation! And after they return from Bukhara they refuse
to clasp hands with the shaykhs who are here. So find a shaykh in Bukhara
and clasp hands with him!”14
territory they had to travel native conveyance. They rented a cart called a
khuqandi, and he writes that after entering Bukharan territory they felt as
though they had entered a completely new world. He describes the cart as
a big affair with two large wheels the “size of paddleboat wheels.” From
Katta Qurghan to Bukhara he recalled an idyllic journey, “a soft sand land‑
scape bordered with mulberry trees on both sides, or else with gardens and
running water.” 20 Muhammad-Fatih b. ʿAbd an-Nasir first traveled to
Troitsk, and then to Tashkent, where he lived two and a half years. He
reached Bukhara finally in 1840, and spent thirty-two years there, before
returning to Russia in 1872.21
In the 1880’s Muhammad-Sadiq Imanqoli was able to go by rail to
Orenburg. From there he went by camel, and after 33 days reached
Kazalinsk. He traveled another 22 days from Kazalinsk to Bukhara.22
Marjani’s journey to Bukhara in 1838 took seven months. He spent several
months in Troitsk waiting for a caravan and becoming acquainted with
the scholars there. When he finally departed, he traveled to Bukhara by
way of Turgai, Perovsk, and along the Syr-Darya River. Marjani traveled by
camel, and is said to have impressed the Qazaqs he encountered with his
authority as a young scholar.23 Hafiz ad-Din al-Barangawi recorded in his
autograph of the Isaghuji Kitabi that he arrived in Bukhara on 1 December
1846. Ahmad adds that his father, who made the trip when he was aged 18,
would speak repeatedly about how he went via Orenburg and how the trip
to Bukhara lasted three months by horse and camel in a caravan.24 By the
beginning of the twentieth century students going to Bukhara could trav‑
el there directly by train and steamer. In 1901 Ahmad al-Barangawi went
by steamship, the Kavkaz Merkurii, from Kazan, via Astrakhan and Baku,
to Krasnovodsk, and from there by train to Novaia Bukhara, a rail junction
which was about twelve kilometers from the old city.25
Instructors
After a student had secured lodging, his next task was to find a teacher so
he could begin his studies. Students in Bukhara would usually study vari‑
ous disciplines under a number of instructors. Just as the city attracted
students from many different countries, it also attracted a diverse body of
instructors. Barudi suggests that actual Bukharans made up a small propor‑
tion of instructors, and in fact he credited scholars originally from Khoqand
with maintaining Bukhara’s scholarly reputation. He also listed scholars
from Namangan, Khojand, Russia, Shahr-i Sabz, and Balkh as being espe‑
cially prominent, and suggested native Bukharans actually formed a small
minority of instructors.39 Barudi is undoubtedly correct in emphasizing
the cosmopolitan quality of Bukhara’s instructors, but Bukharans were
certainly well represented among the mudarrises and other instructors
who appear in other Tatar and Bashkir sources. Instructors typically held
formal positions in the hierarchy of the Emirate’s ʿulama. Mudarrises were
scholars who had proven their erudition and knowledge of the law, and to
whom the Emir had granted the right to teach a specific science in the
madrasas. They usually obtained salaries from the waqfs of the various
madrasas. According to Khanykov, at least some madrasas provided sala‑
ries to at least one mudarris. These salaries varied considerably. In 1840 a
mudarris in the Khiyaban Madrasa, where Hafiz ad-Din and Burhan ad-Din
studied, received 180 tilla annually. This salary was relatively low.
Mudarrises at the Dar ash-Shifa˒ Madrasa received 700 tilla annually, as did
the mudarrises at the Gawkushan and Khwaja Davlat Madrasas.40 In this
regard mudarrises were connected to specific madrasas, but did not neces‑
sarily give lessons there. Mudarrises could also serve as muftis, who like‑
wise had patents from the emirs, and were entitled to issue legal opinions.41
Muftis occur frequently among the instructors of Tatar and Bashkir stu‑
dents. It was also customary for mudarrises to received money from their
students, perhaps in lieu of official salaries that failed to materialize. In a
letter home Burhan ad-Din complained that after a book was read through
to completion, it was customary for each students to give the mudarris a
tilla, which the mudarrises would use to pay for feasts (tuy) with their
friends.42
Those who studied in Bukhara generally provide little biographical in‑
formation about their instructors there. Some historians such as Husayn
b. Amirkhan who was in Bukhara in the 1840’s or Qurban-ʿAli Khalidi who
probably studied there in the 1860’s tell us nothing about who their instruc‑
tors were. Others, such as Muhammad-Sadiq Imanqoli provide simply a
list of names. The biographers of Barudi and Marjani provide somewhat
more detailed information, and Ahmad al-Barangawi provides extensive
biographical information on his father’s, uncle’s, and his own teachers.
Overall, we can say that Tatar and Bashkir sources provide at least a base‑
Rafiʿ al-Khujandi (d. 1285 ah 1868/9 ce), a wealthy Bukharan who taught
at the Mir-i ʿArab Madrasa and whose sons became mudarrises, and 7) Qazi
Muhammad-Sharif b. ʿAta˒ullah al-Bukhari (d. 1260 ah 1844/5 ce), whom
Marjani criticized for being “soft” in religious matters, but praised for hav‑
ing an extensive library.49
Regarding his father Hafiz ad-Din, whose stay in Bukhara overlapped
for a time with Marjani’s, Ahmad provides a list of seven scholars with
whom he studied. Hafiz ad-Din’s instructors included, 1) the aʿlam ʿAbd
al-Muʾmin-khwaja b. Uzbek-khwaja al-Afshanji, with whom both his
brother Burhan ad-Din and Marjani studied; 2) ʿAbd al-Muʾmin’s eldest
son Mir-ʿAlim-khwaja; 3) Mirza-Jan b. Shams ad-Din al-Balkhi; 4) the Mufti
of Bukhara, Damulla Baba-Jan. In addition to these four Bukharan scholars,
while in the city Hafiz ad-Din studied under two Tatars. These were Shihab
ad-Din Marjani, with whom he studied logic, and ʿInan b. Ihsan al-Bughul‑
mawi.50
The names of several dozen Central Asian scholars in Bukhara appear
in the Tatar biographical literature, although, again, with little biographi‑
cal information. In the third volume of his work Asar Riza˒ ad-Din b. Fakhr
ad-Din identifies several prominent scholars in Bukhara who trained Tatar
and Bashkir students. Those with the largest number of students include
ʿAbd al-Muʾmin-khwaja b. Uzbek al-Afshanji, ʿAbd ash-Shukur-qazi, Hasan
b. Hal, Niyaz b. Binyamin al-Balkhi, and Salih b. Nadir al-Khujandi, all of
whom were active in the middle and latter half of the nineteenth century.51
He also mentions several Tatar mudarrises. The most prominent in Riza˒
ad-Din’s estimation were Shihab ad-Din Marjani and Fakhr ad-Din b.
Ibrahim al-Qazani al-Bukhari. Others include Ghiyas-makhdum al-Qazani,
Najib-makhdum al-Qazani, and Shams ad-Din b. Mingli al-Jabali.52
The number of licenses students could accumulate in Bukhara could be
extensive. Imanqoli’s instructor Nur-ʿAli b. Hasan al-Buawi, later an imam
in Buinsk, in Kazan province (d. 1920) in 1880 obtained licenses from nu‑
merous figures in Bukhara. He was licensed, presumably in the exoteric
sciences, from the mufti ʿAbd al-Hakim, and from Ikhtiyar-khwaja, akhund
of the Kukaltash Madrasa. He was also licensed in Sufism by the Sahibzade
ishan Miyan Malik Bukhari. In addition, he passed an examination given
in 1881 by ʿAbd al-Hakim Mufti for the dah-i yak stipend. In 1883 he passed
the examination for a mudarris license given by Damulla ʿAbd ash-Shukur
(probably ʿAbd as-Shukur b. ʿAbd ar-Rashid). He passed another exam in
1885 to become mudarris in the ʿAttar Madrasa. He also claimed to possess
licenses from Siraj ad-Din Mufti as-Saritaghi al-Bukhari, from the shaykh
al-Islam Tura Bukhari, and from the Sufi shaykh Nur ad-Din al-Khwaraz‑
mi.53
Finally, study in Bukhara could also extend beyond Islamic subjects and
teachers. Ahmad mentions in the list of his father’s teachers a Jewish
scholar named ʿAbd ar-Rahim, who instructed Hafiz ad-Din in the Torah.54
Regrettably, Ahmad provides no details on the relationship, and makes no
further mention of ʿAbd ar-Rahim. However this appears to be the only
known instance of a Tatar student studying Jewish scripture from a Jewish
instructor.55 Ahmad’s casual mention makes it unlikely to have been an
isolated incident, but in any case the fact suggests that Islamic scholar-
ship in Bukhara was more inquisitive than its critics or even defenders may
have imagined.56
While Bukhara was the main center for education in Central Asia, Tatar
and Bashkir students sometimes traveled to other Central Asian cities to
study. Samarqand was a common destination. Around 1843, after having
spent five years in Bukhara, Marjani traveled to Samarqand. He established
himself in the Shirdar Mardasa and began taking lessons from the qazi and
mudarris Abu Saʿid b. ʿAbd al-Hayy as-Samarqandi (d. 1849), and from Abu
Saʿid’s sons. They studied dogmatic theology and logic, working through
the Tahzib al-mantiq and the Tahzib al-kalam, as well as history (Abu Saʿid
was an important source for Marjani’s history of the Manghït Dynasty),
Students as Teachers
If a Tatar or Bashkir student was especially keen he could achieve the rank
of mudarris, which would entitle him to a salary from a madrasa. However,
teaching was a skill with which a student could support himself, and a
student could also give lessons to whomever was willing to pay him. We
have seen above that many Tatars and Bashkirs remained in Bukhara and
other Central Asian cities, and earned their livings as muftis, mudarrises,
and Sufi shaykhs. However, many students intending to eventually return
home also gave instruction on a temporary basis. Some scholars became
locally prominent. Marjani gave lessons to many Tatar and Bashkir schol‑
ars who would become influential imams upon returning to Russia. These
included Hafiz ad-Din al-Barangawi, ʿAbd al-Khabir al-Muslimi al-Qïzïlja‑
ri (who would become a prominent imam and mudarris in Petropavlovsk),
Ahmad-Latif at-Tïmïtïqi, and the Kazan imam Qazi Muhammadi b. Salih
al-Bashqordi.65 While he was in Kashgar Hafiz ad-Din gave lessons to the
sons of local notables.66
It was common practice in both Russia and Central Asia for madrasa
students to earn money as teachers among nomadic communities, par‑
ticularly Turkmens and Qazaqs. In some cases this was a profitable way for
students to spend the summer; in other cases a lack of financial support
forced students to seek sustenance among the nomads. In 1858 Burhan
ad-Din wrote in a letter home that he and Hafiz ad-Din “have three or four
students from among the Turkmens and they are studying the Shamsiya
and the Sharh-i Mulla.”67 Ahmad writes that his father had lived for a time
in a Turkmen village on the banks of the Amu Darya, where he gave les‑
sons, and translated “into the Turkmen language” a summary of a work
that he composed in Kashgar called the Shikasta-yi turkiya.68 One of Mufti
Siraj ad-Din’s murids, Nuʿman b. Nur ad-Din-Muhammad al-Bulghari, was
a shaykh among the nomadic Turkmens.69 Similarly, a scholar named
Waliʾullah who was visiting Chuguchak told Qurban-ʿAli Khalidi that pov‑
erty and other misfortunes had compelled him to abandon his studies in
Bukhara and live among the Turkmens.70
In a letter dated 2 April 1852 Burhan ad-Din wrote that Mulla ʿAbd ash-
Shukur al-Portanuri, an acquaintance from a village near Baranga, had
arrived in Bukhara the previous year and had been living there eight
months. Finally, when his father had failed to send money he was forced
to go live among the Qazaqs.71 Ahmad suggests that in Russia students who
spent summers among nomads were often ridiculed upon returning by
their fellow students, possibly because it was poorer students who were
compelled to do so, and because Qazaqs were commonly a butt of jokes
among Tatars. But he observed the opposite in Bukhara. In August when
students began returning to Bukhara from the steppe they did not encoun‑
ter the type of ridicule he had encountered in Kazan, but were honored
instead.72 Ahmad himself spent a month among a group of Qazaqs who
were subjects of Bukhara. One of his fellow madrasa students was a Qazaq
from the Ural River region, and he made the arrangements for Ahmad and
a classmate to live among the Qazaqs for a several weeks. Ahmad and his
companion did not so much give instruction to the nomads—these Qazaqs
had their own teachers, scholars and Sufis—but they performed prayers,
gave legal advice, and recited blessing for the nomads.73
The Central Asian origins of Sufism in the Volga-Ural region and Siberia
and the role of Sufi networks in the Islamic revival in Russia are now well
documented, and as in many other parts of the Islamic world, the Sufi re‑
vival in the Volga-Ural region and Siberia was most strongly influenced
by the Naqshbandi revival that originated in India in the seventeenth
century, and developed most intensely in Central Asia in the eighteenth
century, including through the Manghït era.74 It was therefore by no means
unusual that Ahmad, his father, and his uncle were all murids of a number
of shaykhs in Bukhara, and the Tarikh-i Barangawi helps us appreciate the
social context of the murshid-murid relationship as experienced among
Tatar and Bashkir students. In addition, Ahmad’s treatment of his father’s
75 Tajeddin Yalchïgol, Risaläi gazizä (Kazan, 2001), II, 275-282, 319-328, 443-452.
76 TB fol. 35a.
77 TB fol. 203a.
78 Shäräf, Shihabetdin Märjani, 76-77.
112 Chapter four
Fakhr ad-Din nevertheless are certainly careful to document the Sufi lin‑
eages binding Bukhara to the Volga-Ural region and Siberia. However, we
are fortunate that the Tarikh-i Barangawi, focusing in depth on the experi‑
ences with Bukharan Sufism of three generations of single family, is able
to illuminate this question more fully than the printed biographical dic‑
tionaries.
It may be useful to briefly summarize here the prominent Bukharan
Sufis who attracted Tatar and Bashkir disciples. During the Manghït era
there were several Naqshbandi-Mujaddidiya lineages based in Bukhara,
although Bukhara by no means had a monopoly on Sufi training in Central
Asia. We have seen above that Tatar shaykhs were permanently established
in Khorezm, Samarqand, and Panjikent, and many murids traveled to
Kabul, India, and even as far as Kashgaria. Tatar and Bashkir murids were
coming to Bukhara to train with Mujaddidiya shaykhs already at the end
of the Ashtarkhanid era. ʿAbd al-Karim b. Baltay (d. 1171 ah 1757/8 ce) was
an imam in Qarghalï, and had studied in Bukhara under Shaykh Habibullah
al-Balkhi (d. 1747). At the beginning of the nineteenth century the most
influential Bukharan shaykh training Tatar and Bashkir murids was Khalifa
Niyaz-Quli b. Shah-Niyaz at-Turkmani (d. 1821). ʿAbdullah al-Muʿazi iden‑
tified fifteen Tatar and Bashkir khalifas of Niyaz-Quli’s who established
themselves in the Volga-Ural region and the northwestern Qazaq steppe.
Niyaz-Quli’s close relationship with the Bukharan emirs, his substantial
authority, and his links to the Volga-Ural region are well documented.
Niyaz-Quli was succeeded by his son ʿUbaydullah. 79 Other prominent
Bukharan shaykhs included Khalifa Husayn, active at the end of the eigh‑
teenth century, and his son ʿAbd as-Sattar, who trained numerous Tatar
and Bashkir khalifas.80 We can also mention the Sahibzada Ishans. These
included Marjani’s shaykh, ʿAbd al-Qadir b. Niyaz Ahmad, and his son
Miyan Malik b. ʿAbd al-Qadir, who counted among their khalifas ten figures
from the Volga-Ural region and Siberia.81
79 Kemper, Sufis und Gelehrte, 90-98; Anke von Kuegelgen, “Niiaz-kuly at-Turkmani,”
Islam na territorii byvshei Rossiiskoi imperii: entiklopedicheskii slovarʾ 4, (Moscow, 2003),
63-64. Niyaz-Quli is still a prominent figure in Turkmen oral tradition. He is said to have
come from the village of Ahunly Gyzylaýak, in modern-day Lebap Province, Turkmenistan.
He received his blessing (fatiha) from a certain Ak Ishan in the settlement of Archman who
was a khalifa of a shaykh named Idris Baba. Idris maintained a khanaqah in Ahunly Gyzy‑
laýak; cf. Soltanša Atanyýazow, Täsinlikler dünýäsine syýahat, (Ashgabat, 1999), 39-40.
80 On the murids of Khalifa Husayn in Russia, cf. al-Muʿazi, al-Qatrat, 27-29; Frank and
Usmanov, eds. Materials for the Islamic History of Semipalatinsk, 15.
81 al-Muʿazi, al-Qatrat, 62-63; Frank and Usmanov, eds. Materials for the Islamic His-
tory of Semipalatinsk, 17.
The Student Experience I 113
Ahmad’s family had the most extensive relationship with Jalal ad-Din
al-Khiyabani and his successors. Ahmad’s grandfather Nasir ad-Din al-
Bulghari had studied by correspondence with Khiyabani already before his
sons’ departure for Bukhara. As a result, once in Bukhara, Hafiz ad-Din and
Burhan ad-Din were able to personally approach Khiyabani for their Sufi
training. Regarding Nasir ad-Din’s training with Khiyabani, Ahmad writes
the following:
The subject of the biography, the Holy Nasir ad-Din, in the year—studied
with the famous Bukharan ishan, the late Shaykh Jalal ad-Din al-Khiyabani
and it is written in Farsi in a letter that he swore allegiance to him [bayʿat]
and was accepted by the ishan. Today it is kept in my library.82
Subsequently, Ahmad notes that Khiyabani and his grandfather conduct‑
ed their training by correspondence, and the two never met face-to-face.83
Khiyabani was also Burhan ad-Din’s shaykh, and as we have noted above,
Burhan ad-Din did not particularly prosper as a murid. In this regard
Ahmad writes the following:
Although he accepted a handshake from Shaykh as-sayyid Jalal ad-Din b.
as-sayyid ʿAlim Khwaja b. as-sayyid Zikriya as-Samjuni (who rejected my
father out of doubt) and he was accepted into the tariqat, he was not as‑
siduous. He was most likely involved in formal [rasmi] lessons. In that era,
just as today, because there was a practice that travelers to Bukhara,
e specially students from Russia, would enter the Sufi discipline with one of
the ishans, it is possible that Burhan ad-Din also was compelled to enter
the tariqat.84
Unlike his brother, Hafiz ad-Din was particularly assiduous in the Sufi path.
As we have seen, his initial attempts to study under Khiyabani were re‑
jected. Ahmad does not speculate as to Khiyabani’s motives for rejecting
him. But Hafiz ad-Din did become Khiyabani’s disciple in 1859, after having
obtained a license from Ishan-i Pir ʿAbd al-Karim ash-Shahrisabzi. Hafiz
ad-Din was later the author of a Sufi treatise named ar-Rububiyat al-kash-
fiyat wa’l-ʿubudiyat al-khalisat. Ahmad identifies it as one of his major
works, which he wrote over a fourteen-year period, between 1869 and
1882.85
From his father’s manuscripts Ahmad provides a significant body of
biographical information on Khiyabani. He provides two genealogies. The
first is: as-sayyid Mir Jalal ad-Din b. as-sayyid Amir ʿAlim b. as-sayyid Amir
Zikriya b. Mir-Niʿmatullah b. Mir-Rahmatullah. He gives Khiyabani’s dates
as 1200-1287 ah (1785/86-1870/71 ce), and his place of birth as the village of
Qasir Kamal, near Ramitan.86 However Ahmad gives a slightly different
genealogy, when he documents Khiyabani’s Husayni lineage:
As-sayyid Mir-Jalal ad-Din b. as-sayyid Mir-ʿAlim b. as-sayyid Mir-Zakariya
b. as-sayyid Amir-ʿIsa b. as-sayyid Amir-ʿAbd al-Bari b. as-sayyid Amir-Sha‑
di b. as-sayyid Amir Hajji b. as-sayyid Amir-Yusuf b. as-sayyid Amir-Baraka
b. as-sayyid Amir-Ahmad b. as-sayyid Amir-ʿAli al-Hamadani b. as-sayyid
Amir-ʿIsa b. as-sayyid Amir-Nura b. as-sayyid Amir-Hadi b. as-sayyid Amir-
Hadi b. as-sayyid Amir Baghim b. as-sayyid Amir-Hashim b. as-sayyid Amir-
Sadiq b. as-sayyid Amir-Musa b. as-sayyid Amir-ʿAbdullah b. as-sayyid
Amir-ʿAli-Akbar b. as-sayyid Amir-Abu Abdullah b. as-sayyid Amir-Muham‑
mad al-ʿAbid as-Sanji b. al-imam Musa Kazim b. al-imam Jaʿfar as-Sadiq b.
al-imam Muhammad al-Baqir b. al-imam Zayn al-ʿAbidin b. al-imam Husayn
b. ʿAli wa Fatima bint Muhammad (Rasulillah).87
Ahmad traces Khiyabani’s Sufi lineage to Ahmad Sirhindi, as follows:
Jalal ad-Din → Nur ad-Din al-Hissari → Muhammad-Siddiq as-Samarqandi
→ Musa-Khan ad-Dahbidi → Muhammad-ʿAbid Simani → ʿAbd al-Ahad →
Muhammad-Saʿid → Imam Rabbani Ahmad as-Sirhindi.88
underneath a blanket that had been placed there. The murderers speared
the Ishan through the blanket with a lance, and he was martyred.100
After the conquest of Shahrisabz Nasrullah ordered Ishan-i Pir to Bukhara.
He stayed at the home of the emir’s younger brother, Husayn Törä, and
received as a gift a thousand tanaps of land from the emir. At first he
trained murids in the Ayim Mosque, and later in the Shah Akhsi khanaqah.101
Although Ishan-i Pir had licensed Hafiz ad-Din in the Naqshbandiya-
Mujaddidiya order, both men were also Uwaysi Sufis. As Ahmad puts it,
“Our father was an uwaysi al-mashrab, just as the Holy Ishan-i Pir was an
Uwaysi.”102
Ishan-i Pir’s son Yahya succeeded his father as shaykh in the Akh‑
si Khanaqah. Because of his fame and wealth he was known as Ishan-i
Padishah, and Ahmad writes that he had a very good relationship with
Hafiz ad-Din. Both Yahya and Ishan-i Pir were buried in the city’s Chor-
Bakir Cemetery. Yahya was succeeded by his son Khalifa Mahmud who
became Ahmad Barangawi’s pir while he was in Bukhara. At that time
Khalifa Mahmud fulfilled the duties of imam and shaykh in the Turk-Jandi
khanaqah, and later in the Bala-Khawz khanaqah. Ahmad adds that Khal‑
ifa Mahmud was someone with the ability to perform miracles [sahib-i
karamat].103
We can identify several other Sufi shaykhs who trained murids from Russia
in Bukhara. The Tatar Sufi and imam Fakhr ad-Din b. Mustafa an-Nurlati
trained with two figures, Shams ad-Din Mawlawi and Muhammad-ʿArif,
both of whom traced their lineages back to the prominent Afghan
Mujaddidiya figure Fayz-Khan al-Kabuli. Shams ad-Din was linked to Fayz-
Khan through ʿUbaydullah Uzbek-khwaja. Muhammad-ʿArif’s silsila was
as follows: Muhammaf-ʿArif → Hajji ʿAbdullah → Mir-Ziya˒ ad-Din → Fayz-
Curriculum
107 Adeeb Khalid, The Politics of Muslim Cultural Reform: Jadidism in Central Asia, (Berke‑
ley, 1998), 33.
122 Chapter four
sciences of “secular” wisdom (hikmiya), and he lists 137 works that students
either read independently or with their mudarrises. A well-educated stu‑
dent from Russia would already be familiar with the first two categories,
and it appears the focus in Bukhara gravitated toward a degree of special‑
ization, depending on the interests of one’s students and one’s teachers.
In addition, students more interested in Islamic disciplines outside of the
exoteric sciences, such as Sufism, would naturally have focused their at‑
tention in those directions.
Tatar and Bashkir students arriving in Bukhara usually had had some
degree of madrasa education in Russia, and typically moved directly to a
more advanced level of study. The madrasa curriculum in Russia was
three-tiered, with the first two tiers focused on Arabic grammar and syntax,
then later logic and Islamic jurisprudence (fiqh).108 Hafiz ad-Din al-Baran‑
gawi, for example, had studied in a madrasa in Mazarbashi, and came to
Bukhara at age 18 with a solid background in tafsir, Arabic syntax, logic,
and fiqh.109 Marjani arrived with a solid grounding in Arabic syntax and
morphology, and fiqh, as did Barudi. The madrasa curriculum in Russia
was certainly modeled on Bukhara’s, and for the most part corresponded
to the common Hanafi curriculum.
Several detailed descriptions of what students specifically studied have
come down to us. Marjani began his studies in Bukhara with the Sharh-i
ʿaqa˒ida Nasafiya, a work by the Persian theologian Saʿd ad-Din Taftazani
(d. 1390) devoted to the subject of dogmatic theology (kalam). He contin‑
ued his study of Arabic syntax with the works Kafiya and Sharh-i Jami. In
the field of logic he studied the Shamsiya, additional commentaries on the
ʿAqa˒ida Nasafiya, and logic text Tahzib. Additional works he studied in
Bukhara include:
108 For descriptions of the madrasa curriculum in the Volga-Ural region cf. Allen J.
Frank, Muslim Religious Institutions in Imperial Russia: the Islamic World of Novouzensk
District and the Kazakh Inner Horde, 1780-1910, (Leiden-Boston, 2001), 243-246; M. N. Farkh‑
shatov, Narodnoe obrazovanie v Bashkirii v poreformennyi period 60-90-e gody XIX v., (Mos‑
cow, 1994), 72-73; M. N. Farkhshatov, “Ob uchebnykh posobiiakh mektebov i medrese
Bashkirii do nachala XX v.,” Sotsial’nye i etnicheskie aspekty istorii Bashkirii, (Ufa, 1988),
44-49.
109 TB fol. 97b.
110 On this work cf. M. N. Farkhshatov, “Ob uchebnykh posobiiakh,” 46.
The Student Experience I 123
111 This work, also known as Niqaya, is an abridgement of the Mukhtasar al-wiqaya, fiqh
text attributed to ʿUbaydullah Sadri Shariʿa (d. 1349 ce); on its place within the Hanafi cur‑
riculum in Bukhara cf. N. Khanykov, Opisanie bukharskago khanstva, (St. Petersburg, 1843),
216.
112 Cf. The Hedaya, or Guide: a Commentary on the Mussulman Laws, Charles Hamilton
tr., 2nd ed. (London, 1870); this work is today still used among Hanafis as a standard work
on fiqh; cf. also Carl Brockelmann, Geschichte der arabischen Litteratur I (Weimar, 1898),
377.
113 Shäräf, Märjani, 59-61, 68; nearly all of these books were common madrasa texts in
Russia as well; cf. Frank, Muslim Religious Institutions, 244-245; Kemper, Sufis und Gelehrte,
215-216.
114 Aqchura, Damella Ghalimjan Äl-Barudi, 33-34.
124 Chapter four
studied inheritance law, the science of surveying (ʿilm-i masaha), the sci‑
ence of equations (jabr wa muqabila), and square roots and fractions
(judhur wa kusur). In addition, with Shihab ad-Din Marjani he read a part
of the Tahzib al-Mantiq, and also in the subject of logic, Qatighuryas, and
other books, and with ʿInan b. Ihsan al-Bughulmawi he read the Mukhtasar
al-wiqaya.115 Additionally, as we have seen, Hafiz ad-Din studied the Torah
from a local Jewish scholar.
For his part, in a letter to his family Burhan ad-Din described his studies
as follows:
This year our beloved brother [Hafiz ad-Din] began studying the Mulla Jalal
from Mulla Mirza-jan Makhdum of the Khiyaban Madrasa. And this year,
along with my first classmates, [we] began studying the Hikmat al-ʿayn from
Ishan Damulla Muʾmin-khwaja. We are studying the Sharh-i tahzib from
Damulla Mirza-jan, and during the past holiday we want to read and mem‑
orized the Salam al-ʿayn from start to finish. Since arriving in Bukhara we
have been involved in the study of logic, dogmatic theology, and philosophy.116
Ahmad admits he has found little information on his uncle’s studies and
works, but does identify him as an expert on hadith, and presumably that
was one of the subjects he explored in Bukhara.117
Khanykov makes it clear that Arabic language and theology, while
dominating the offerings, by no means monopolized them. Similarly, Sadr
ad-Din ʿAyni remarked that beyond the central religious curriculum one
could study mathematics and literature on one’s own, outside of the oblig‑
atory curriculum.118 As we have seen, Hafiz ad-Din studied various branch‑
es of mathematics, including surveying. Qurban-ʿAli Khalidi’s brother
Muhammad-Shah, who was mudarris in Chuguchak’s madrasa, studied in
Bukhara for seven years, where he mastered the sciences of geometry,
astronomy and surveying.119 In Samarqand Marjani devoted himself to the
study of history, where he compiled his history of Bukhara’s Manghït emirs.
Students could augment their studies with private lessons, taken in con‑
sultation with local scholars. Marjani began his private lessons in Bukhara,
and then continued them in Samarqand with Abu Saʿid Samarqandi and
his sons. Similarly, Hafiz ad-Din’s studies with the Jewish scholar ʿAbd ar-
115 TB ff. 99a-100a; Carl Brockelmann, Geschichte der arabischen Litteratur I (Weimar,
1898), 377.
116 TB fol. 45a.
117 TB fol. 40a; Ahmad identifies Qazi Burhan ad-Din as the author of a large, but un‑
finished, commentary and translation of the Sahih Bukhari.
118 Aini, Bukhara I, 138.
119 Qurban-ʿAli Khalidi, An Islamic Biographical Dictionary, fol. 79a.
The Student Experience I 125
120 Qurban-ʿAli Khalidi, An Islamic Biographical Dictionary, ff. 56a, 67a, 76a; admit‑
tedly, Qurban-ʿAli rates a Petropavlovsk qari named Karam-hafiz, as being even superior
to Sulayman-qari.
121 Nursan Alimbai, Kazakhskoe knizhnoe delo v dokumentakh i materialakh (XIX-nachalo
XX), (Almaty, 2009), 59.
126 Chapter four
wrote his father expressing puzzlement at the scarcity of texts in the city.
He complained that initially he had no means of studying the Hikmat, and
he was compelled to copy out the Mulla Jalal in its entirety.127
As an ancient center of Islamic learning, manuscripts were nevertheless
widely available in the city, which had its own manuscript bazaar. To be
sure, manuscripts circulated and changed hands in Russia as well. However,
in Russia the revival of manuscript production occurred rather late, only
in the eighteenth century. For some students the lure of the manuscripts
proved insurmountable. In his biography of the scholar Husayn b.
Muhammad b. ʿUmar al-Bulghari al-Kirmani (d. 1857) Marjani writes that
al-Kirmani never reached any sort of high position as a scholar, “but in‑
stead would spend his time with the sellers of old books, and would find
beautiful and rare books. Whether he purchased the books or not, he wrote
a sentence of description and their titles.” Al-Kirmani also compiled bib‑
liographies for all the disciplines, which proved to be very useful for
Marjani.128 Al-Kirmani was also evidently an extensive copyist, and dozens
of his autographs are today housed in Tashkent.129 Taj ad-Din b. Bashir
al-Bulghari, who was to become an imam in Kazan, copied the Jamiʿ ar-
Rumuz in Samarqand, and the Kashf al-Lughat, by the Tatar scholar ʿAbd
ar-Rahim al-Utïz-Imäni, in 1848, while he was in the Ulughbek Madrasa.130
Other scholars amassed substantial numbers of manuscripts that they
purchased in Bukhara. Most notable among these collectors were the
Kazan imam Salah ad-Din b. Ishaq Burnaev (d. 1875), and Galimjan Barudi,
whose collections are today housed at Kazan University’s manuscript
section.131
However, students with the funds to purchase manuscripts were cer‑
tainly exceptional, and typically students would spend much of their time
copying manuscripts, either for themselves, or for others. Niʿmatullah b.
Bek-Timur al-Istarlibashi copied many manuscripts in Bukhara and
brought them back to his madrasa in Sterlibashevo.132 Nasir ad-Din al-
Barangawi had even asked his son Burhan ad-Din to make a copy of a work
called Rawzat al-ʿulama in Bukhara.133 Students from Russia could also
look critically at the quality of manuscripts in Bukhara. In a letter to his
father Burhan ad-Din requested that an acquaintance send to them copies
of certain printed texts from Russia, because, he felt, they were more ac‑
curate than the Bukharan versions:
Could Mulla Abzi from Ori please send a Mukhtasar-i wiqaya and a printed
Qalbi? They say they are very cheap in our province. Most of the copies in
Bukhara are coarse and muddled. So most of the ʿulama in Bukhara use the
Mukhtasar and the Qalbi. We are studying it without contesting [musallam]
its correctness. When we memorize it, it is a boundless good deed for them
and for us.134
Similarly, in 1903 Hafiz ad-Din copied and sent the Tahzib al-mantiq wa’l-
kalam of Taftazani to Ahmad while he was in Bukhara.135
When he was in Samarqand studying with Taj ad-Din as-Samarqandi
Hafiz ad-Din copied a collection of 22 letters by the Sufi Mirza-jan Janan.136
In Bukhara in 1848 he copied a number of works into a single volume. The
works included in this volume are the Arabic lexicographical work Nisab
as-Subyan, the Risala of Imam Suyuti, Tazayyin al-ʿibarat li-tahsin of ʿAli
al-Qari, Fara˒iz Sirajiya, Mukhtasar al-manar with a commentary on the
Zubdat al-asrar, Risalat fi’n-nasikh wa’l-mansukh, Nukhrat al-fikr with its
commentary, Sharh al-ʿAqa˒id of Qursawi, Khulafa˒-yi Islam, Risalat al-
ithbat al-wajib jadid of Jalal ad-Din Dawani, Risalat hudud of Abu ʿAli
b. Sina, Hashiya-yi qutubiyat of H.ri, translation of the bayts and commen‑
tary of Mulla Muhammad Qasim al-Bukhari.137
In addition to copying manuscripts, some Tatar and Bashkir scholars
also composed original works in Bukhara and elsewhere in Central Asia
which they often brought back to Russia. We have already seen evidence
of Hafiz ad-Din al-Barangawi’s literary activity in Kashgar and Bukhara.
Another scholar from Russia who compiled numerous original works in
Bukhara, particularly of a Sufi orientation, was ʿAbd ar-Rahim al-Utïz-
Imäni al-Bulghari (1754-1835). He arrived in the city in 1795, and studied
133 TB fol. 47a; in a letter Burhan ad-Din indicated he had been unable to find a copy
of the manuscript.
134 TB fol. 47b.
135 TB fol. 112b.
136 TB fol. 139a.
137 TB fol. 112ab; on folios 112a-114a Ahmad lists sixteen volumes his father had copied,
although, except for the volume described, it is not clear which of the others he copied in
Bukhara.
The Student Experience I 129
Chapter five
The daily routine of students was determined above all by the madrasa
schedule. The Bukharan academic year lasted six months, beginning on
September 23rd and ending on March 22nd.1 In principle classes were held
every day except Thursdays and Fridays. Khanykov adds that during the
reign of Emir Haydar (r. 1800-1826) classes were not held on Wednesdays.
Lessons were also suspended during Ramadan and during the three
months of summer. ʿAyni adds that older teachers would also take Tuesdays
off. Burhan ad-Din complained of the laxity of the schedule, remarking in
a letter home that classes were only in session five months out of the year,
and four days out of the week.2 If the overall schedule was relaxed, the
times when classes were in session were busy for students. Students spent
considerable time and energy walking from one class to another. Burhan
ad-Din, who had a hujra in the Khiyaban Madrasa, complained that he had
to walk long distances to one of his classes, and explained that in winter it
was a particular hardship.3 Marjani recalled that he had to walk about four
kilometers to his classes every day.4 This may be one of the reasons that
hujras at the center of the city sold at a premium.
Galimjan Barudi reminisced about the rhythms of his student days in
the following manner:
In the chill of the evenings the students would go out in front of the gates
of the madrasa, wrapped in their chapans, and when they were free from
repeating their lessons (at 9 o’clock), I would go to bed. At dawn (at three
o’clock) I heated up a little samovar, prepared my tea, and started to study.
Then I went to the home of my teacher Sayyid Ikhtiyar-khan. When my
classmates arrived I heard the Qur’an recitation and munajat prayers of my
teacher. What delightful times!5
Following the lesson Barudi would perform the morning prayer with his
teacher’s family. Then the students would return to the madrasa. He would
return to his hujra, and after a light meal (consisting of sliced bread and
tea), he would read a lesson to his brother and go to study mathematics.
Then he would take lessons again from Ikhtiyar-khwaja. After the second
lesson, at about three o’clock, he would eat, and then perform the after‑
noon prayer. And after that, for a break, he would go out and walk around
the city. After the break, he would perform the evening prayer, and read
until nine o’clock, after which he would go to bed.6
Few students who came to Bukhara from Russia could conduct their
studies without concern for their finances. In this regard their financial
situation was on the whole more difficult than that of students who came
from within the emirate. Sadr ad-Din ʿAyni recalls that many students from
within the emirate of Bukhara obtained financial and material support
from a network of relatives, and through connections with local officials
and scholars.7 Tatar and Bashkir scholars, too, depended on family and
local connections, but the distances made these connections more tenu‑
ous.
Students from the wealthiest backgrounds naturally experienced few if
any financial hardships. Thanks to their father’s fortune Galimjan Barudi
and his brother Gazizjan lived quite comfortably. Galimjan even had suf‑
ficient discretionary funds to even amass an impressive collection of man‑
uscripts. Nevertheless, most Tatar or Bashkir students in Bukhara lived
under varying degrees of financial stress and even penury. In Russia fund‑
ing for madrasa education was always precarious, particularly in agricul‑
tural communities, and for Tatar and Bashkir students the situation in
Bukhara was no exception. Typically Tatar and Bashkir students in Bukhara
obtained financial support for their studies from three main sources.
These were, 1) state and private assistance, 2) working, and 3) support from
home.
In Bukhara, as in Russia, providing material assistance to madrasa stu‑
dents was considered a pious form of charitable donation. Madrasas and
mudarrises were supported by charitable endowments, and students
themselves could benefit from varying degrees of state and private as
sistance. In principle students in madrasas were entitled to a stipend from
the emir. Khanykov estimates that in 1840 annual stipends varied per
student from two and a half tillas in the Er-Nazar Madrasa to twenty in the
Khwaja Juybar-i Kalan Madrasa. In the Khiyaban Madrasa for example, the
stipend was four and a half tillas. However, whether students actually re‑
ceived these stipends in a given year, or whether those who did were in
fact madrasa students, is not so clear. Khanykov provides the following list
of madrasas and their nominal stipends in 1840:
Kukaltash 3 to 5 tillas (depending on the student’s
seniority)
Mir-i ʿArab 5 tillas
Mirza Ulugh-Bek 3.5 tillas
Zariyaran 5.5 tillas
Tursunjan 5 tillas (8 in 1839)
Muhammad-Sharif Savdagar 3.5 tillas
ʿAbdullah Khan 3.5 tillas
Khiyaban 4.5 tillas
Khanaqah-i Mir Anan 3.5 tillas
Khwaja Juybar-i Kalan 20 tillas
Gawkushan 8 to 9 tillas
ʿAli 12 tillas
Khwaja Davlat 16 tillas
Jaʿfar Khwaja 8 tillas
Amir-i Jaynat Makani 5 tillas
ʿAlimjan 8 tillas8
Some Tatar and Bashkir students obtained support directly from the
Bukharan authorities. Marjani mentions three Tatar students who received
gifts from Emir Haydar at the beginning of the nineteenth century. These
include the brothers ʿAbd as-Sattar and ʿAbd al-Ghaffar ash-Shirdani (the
latter figure received a gift of 200 aqcha), and Marjani’s father, Baha˒ ad-
Din, to whom Mir Haydar presented 50 aqcha, a hujra in the Tursunjan
Madrasa, and after his return to Russia in 1813, gifts of clothing.9 At the end
of the nineteenth century the Bukharan treasury also provided a stipend
called the dah-i yak (one-tenth) to students nearing the end of their stud‑
ies. This stipend, amounting to 120 tangga, was paid out annually at a
ceremony held on a square near the Citadel. In principle, the recipients
were selected on the basis of an exam that tested the students’ knowledge
of the standard fiqh text, the Hidaya. Sadr ad-Din ʿAyni was the recipient
of this stipend.10 However at least two Tatars were also recipients. Nur-ʿAli
b. Hasan al-Buawi, who was in Bukhara in the 1880’s, claimed to have
passed the examination to qualify for the stipend.11 The second was Nuʿman
b. Nur ad-Din Muhammad al-Bulghari, a khalifa of the mufti Siraj ad-Din
Saritaghi. ʿAbdullah al-Muʿazi relates that he was a Sufi who lived among
the Turkmens, and every year he would come to Bukhara to claim the dah-
i yak.12 In any case, in a letter to his father, written in May 1856 Burhan
ad-Din blames the emir Nasrullah Khan for the decline in state support for
education:
But there are no longer as many students as there used to be. Most of them,
no longer able to endure the poverty, have gone out to the steppe, and
become vagrants. This year the scholars have become miserable. There is
no assistance from the emir of Bukhara for the scholars or students. Rather,
he abases and lowers the students. In early times the King [malik] of Bukha‑
ra would give the students a great deal of zakat, and he was desirous that
each of them should study. All of this emir’s ancestors were keen on lessons.
Consequently in those times the madrasas were prosperous and there were
a lot of scholars, and they were esteemed and honored, and all the students’
time was pleasant and edifying. But nowadays there are few students who
try to study correctly.13
Most Tatar and Bashkir students had to generate some sort of income while
they lived in Bukhara. Naturally, this was easier in summer, when classes
were not in session, and was more challenging during the academic year.
During the summer months it was common, as we have seen, for more
senior students to provide instruction to Qazaqs and Turkmens, whether
in Bukhara, in nearby settlements, or in their nomadic encampments.
However it appears that arrangements with nomads often involved simply
the exchange of food and shelter for educational instruction or religious
expertise. This was the arrangement Ahmad al-Barangawi made with the
Qazaqs nomads with whom he spent a month in 1905. In a letter to his
father, Burhan ad-Din mentioned that an acquaintance from near Baranga,
ʿAbd ash-Shukur al-Portanuri, had arrived in Bukhara and spent eight
months there. But when father did not send money he was forced to go
among the Qazaqs.14 It was also common for Tatar and Bashkir students
to earn money working as mudarrises, where they received salaries from
the waqfs. As a mudarris Marjani taught numerous students, and he men‑
tioned several other Tatars and Bashkirs who held such positions. Burhan
ad-Din wrote to his father that the position of mudarris during the reign
of Nasrullah Khan was poorly paid. He gave the salary as 5 tillas a year, far
less than the much larger sums that Khanykov quotes, which Burhan ad-
Din considered barely adequate for survival, and mentioned men who had
been mudarrises for twenty-five years, and were still very poor.15 Under
these circumstances it is not surprising that it was customary for mudar-
rises to also receive payments from students.16 Outside of the field of edu‑
cation, it was common for students, especially poorer ones, to work as
servants or custodians in madrasas. Burhan ad-Din mentions a certain
Hasan al-Barangawi who came to Bukhara in 1852 to study and earned his
keep by “cooking and doing other services in the hujra of Sabir-jan
Machkarawi in the Mir-i ʿArab Madrasa.”17
Despite the enormous distances, the families of Tatar and Bashkir stu‑
dents maintained contacts, and often supported them in various ways,
including sending gifts of money and goods which the students could use
themselves, or sell in the city’s bazaars. Demonstrating the bonds that
existed between students in Bukhara and their home communities,
Qurban-ʿAli Khalidi described the arrival of an unexpected visitor from
Bukhara, a Tatar scholar named Waliʾullah, who had come to his house in
Chuguchak. Qurban-ʿAli’s first thought at hearing of his arrival was to in‑
vite him in and obtain information about local students in Bukhara about
whom Waliʾullah may have had news.18
Correspondence, of course, was another way for students to stay in
touch with their families. Epistolary contacts between Muslim scholars in
Russia and Bukhara remain to be examined in depth as a literary genre,
but we have seen, for example, that Nasr ad-Din al-Barangawi studied and
was licensed solely through correspondence with Jalal ad-Din Khiyabani
in the first half of the nineteenth century. An undated Persian letter sent
14 TB fol. 46b. Sadr ad-Din ʿAyni remarked that it was considered disgraceful among
the scholars in Bukhara to take money for helping people with their studies; cf. Aini, Bukha-
ra II, 191; However the Tatar and Bashkir sources reveal repeatedly that it was not unusual
to receive payment for teaching.
15 TB fol. 41b.
16 TB fol. 45a.
17 TB fol. 44b.
18 Qurban-ʿAli Khalidi, An Islamic Biographical Dictionary of the Eastern Kazakh Steppe
(177-1912) A. Frank and M. Usmanov, eds. (Leiden-Boston, 2005), fol. 91a.
136 Chapter five
Health
For all its sanctity, Bukhara under the Manghïts was a notoriously un‑
healthy place. Students coming from Russia, especially from villages, had
to acclimatize themselves to a very different environment and to Central
Asian urban living conditions. As a result, students found themselves ex‑
posed to illnesses and parasites that were unknown at home, and straight‑
ened economic circumstances sometimes exacerbated health problems.
Bukhara, of course, could be very unhealthy for native Bukharans too. Sadr
ad-Din ʿAyni fell ill during a cholera epidemic in 1893.28 Khanykov identi‑
fied seven diseases and parasites as being the most common in Bukhara.
These included several forms of leprosy, fevers, infections of the eye, skin
ulcers, and the rishta worm, a type of parasite.29 Ahmad al-Barangawi
contracted malaria, and was incapacitated for six weeks. He wrote that he
spent a large portion of his money seeking treatment from a Russian doc‑
tor. Later he suffered from an acute swelling, and sought treatment from
a Bukharan healer (tabib), who prescribed a type of poultice. Ahmad
blamed his health problems on the poor quality of his hujra, and the city’s
climate.30 Burhan ad-Din was afflicted with the rishta worm, a parasite
that features prominently in most nineteenth century travel accounts of
Bukhara, and wrote his father the following:
Last year I found I had caught the rishta worm. I took myself to a worm
doctor [rishtagir] and I got better. This year I was afraid of the rishta worm
again, but it is what God had fated. If it appears once, it appears every year.
The rishta worm still has not afflicted my dear brother. They say it does not
afflict some people because of the warmth of their constitution.31
In addition to parasites and infectious diseases, some students fell victim
to drug addiction. Drug addition is occasionally mentioned Tatar and
Bashkir biographical sources, and two cases appear in the Tarikh-i
Barangawi. Burhan ad-Din informed his father that a fellow-villager named
Mulla ʿIzzatullah b. ʿAbd al-Karim had become an opium addict. He had
lost several jobs and divorced his wife, by the time Ahmad-mahdum al-
Boghdani had wanted to bring him to Panjikent for treatment. Eventually,
we are informed, he died in Bukhara.32 Another scholar whom Ahmad
identifies as having become an opium addict in Bukhara was Salim al-
Bulghari al-Penzawi, who served as imam in a village near Zoyabashi
(Staroe Timoshkino), in Simbirsk Province. He lost that position, having
alienated both his own family and his congregation, and went to Tashkent.
There, we are told, he became involved in a discussion among the Tashkent
scholars regarding snuff, tobacco, and hashish, and corresponded with
Hafiz ad-Din in Bukhara, who sent him a legal opinion on the matter.33
r ecord their experiences during the hajj than they were to record their
Central Asian, let alone their local pilgrimages. However Ahmad Barangawi
and his father did write about their Central Asian travels and pilgrimage,
and have left us considerable evidence that they and other Tatar and
Bashkir scholars did perform extended pilgrimages in the Emirate of
Bukhara and beyond.
We have seen that for Tatars and Bashkirs in Russia the tombs of saints
in numerous Central Asian cities were regarded not only as sacred, but as
ancestral. Furthermore, because so many Tatar and Bashkir students be‑
came disciples of local Sufi shaykhs, they also participated in the shrine-
oriented rituals that originated with the very Sufi orders they were part of.
This was certainly the case with Ahmad and his father Hafiz ad-Din, and
many others doubtlessly shared that experience. Travel within Central Asia
was not limited to pilgrimage, but also sometimes appears to have been
motivated by simple wanderlust, either traveling to distant cities, or trav‑
eling among nomads.
In June of 1856 Hafiz ad-Din’s shaykh, Ishan-i Pir, was afflicted with
rishta worms and received permission from the emir to spend the summer
in Shahrisabz. Hafiz ad-Din joined him, and after spending two months
there, obtained permission to set out on his own pilgrimage to numerous
shrines. He compiled an account in Persian of his journey, which Ahmad
copied into his history. The first city he went to from Shahrisabz was
Samarqand. There he visited the tombs of the sahaba Kusam b. ʿAbbas,
buried in the Shah-i Zinda Mausoleum, of Amir Timur in the Gur-i Amir
Mausoleum, of Khwaja Ahrar, and of Mansur Maturidi. In addition to the
shrines, his travelogue also includes the city’s famous madrasas and cem‑
eteries, and the Qur’an of ʿUsman, located in the Madrasa-yi Safid. From
Samarqand he travelled to Khojand, where according to Ahmad he turned
down an offer to become a mudarris there. He then went on to Khoqand,
where he visited the mausoleum of Maslahat ad-Din Khojandi, and then
to Marghilan, Namangan, and Osh.34 From Osh he traveled to Kashgaria,
where he evidently spent several years. His travelogue includes shrines in
several of the cities he visited. These include the tombs of Khwaja Afaq,
Yusuf Qadir-khan Ghazi, Khwaja Arslan, and Husayn Khwaja in Kashgar.
In Artush, near Kashgar, he visited the tombs of Sultan Bughra Khan Ghazi,
Khwaja Ishaq, Pir Bughra Khan, and Majid Ata, as well as a holy spring
called Chishma-yi Qaranggu. From there he went to Yarkand, to the tomb
35 TB fol. 103ab; on these shrines cf. Mulla Musa Sayrami, Tarikhi Hamidi, (Urumchi,
1992), 639-643.
36 TB fol. 126ab.
37 TB fol. 126ab.
The Student Experience II 141
Holy Ishan. The day we arrived was the day for women and girls to come
for pilgrimage. The street was filled with women. Girls and women were
walking and sitting everywhere, and it was impossible to flee, even though
men had to go away. That is, it was not right to look at them, because they
would yell at you. In this way they would come every year from far away to
perform a pilgrimage. At that time the Emir would come from Kermine too.
They said he would visit for a week. They had smoothed out and swept the
road between Kermine and Kharaqan. Holding our slippers in our hands,
we entered the khanaqah in bare feet.42
Ahmad described the shrine of Abu’l-Hasan Kharaqani in the following
manner:
First we performed ziyarat at the tomb of the Holy shaykh. Then we entered
the khanaqah and performed four obligatory prostrations. Before us they
had performed the Afternoon Prayer collectively. Then we went out on the
porch of the khanaqah and met some students and blind Sufis. Because the
students had come in previous years, there were people they were familiar
with. On three sides of the khanaqah there were wooden hujras. Students
would come from Bukhara to sit for the chilla, and some of the hujras were
occupied by blind men in Kharaqan, who came to receive alms. Some of
them out of laziness lived in the hujras and performed the khatm-i khwaja
prayers. The imam and mutawalli were sluggish hashish-smokers. We told
them we came for the chilla, and we received two hujras for the two of us.
The Holy Shaykh’s mausoleum is a grave three sazhens long [one sazhen
equals 2.13 meters]. The shrine is at the base of a mountain, and the moun‑
tain is full of graves. Some of the graves are buried in the ground, and some
in sarcophagae [saghana].43
Bukhara was renowned for its scholars of Arabic, but it was above all a
Persian-speaking city. As a result Tatar and Bashkir students arriving in the
city often found themselves in a linguistically alien environment. Most
students coming from Russia would already have had some exposure to
Persian in their studies. Persian was widely taught in Russia’s madrasas,
and was also used in Russia as one of the Muslim community’s literary
languages. Some mudarrises in Russia were renowned for the teaching of
Persian. One example was ʿAbd al-Karim b. Timur-Bulat, who was imam
and mudarris in a village in Novouzensk District, Samara Province in the
Central Asia’s climate, the people’s simplicity and generosity, the simplic‑
ity of life, the respect shown toward scholars has made the above-mentioned
person love Bukhara to the present day.49
However, in Tatar and Bashkir sources one also encounters negative ste‑
reotypes of Bukharans. These stereotypes fault the Bukharans for their
dishonesty, ignorance, and hostility toward Muslims from Russia. In addi‑
tion, Bukharan women are sometimes depicted as ignorant and lewd.50
Such negative stereotypes of the sacred city’s inhabitants should not lead
us to conclude that Tatars and Bashkirs were necessarily questioning
Bukhara’s sacred status. Tatar and Bashkirs clearly understood the sanc‑
tity of the city and its tombs to be quite separate from the behavior of its
inhabitants, and indeed portrayals of the venality of Bukharans also could
act as a contrast to the city’s sanctity. In a letter to his father, Burhan ad-Din
commented on the Tatars’ naivete toward Bukhara and its inhabitants. He
complained that, “Regarding Bukhara, everyone is like a saint for the peo‑
ple from our region.” However, he clearly separated the sanctity of the city
from the more worldly behavior of its inhabitants. As a parallel, Qurban-Ali
Khalidi chided the habit of returning hajjis for always finding fault with
the Arabs they encountered during their pilgrimage.51
Such negative and moralistic depictions of Bukhara were are well estab‑
lished in Tatar and Bashkir literature. The earliest example is a work com‑
piled in Bukhara in 1795 by the theologian ʿAbd ar-Rahim al-Utïz-Imäni
(1754-1835), known by the title Tuhfat al-ghuraba˒ wa-lata˒if al-ghuzza˒.52
In this poem ʿAbd ar-Rahim offers essentially a moral critique of Bukhara,
evidently expressing his own disappointment with his experience there.
He focuses his critique on the city’s “false” shaykhs and its scholars, and on
the avarice and dishonestly of scholars and Bukharans in general. His poem
features the experiences several Tatar students. One is a poor student who
obtains no regard or respect from the city’s population or clergy. Another
youth featured in the poem sees through “false” shaykhs who are only in‑
terested in obtaining the money of their adepts. As a result these shaykhs
denounce him as a spy. The poem also stereotypes Bukharans as pedo‑
philes, supplying the first instance of what was to become a fairly well-
53 Kemper, Sufis und Gelehrte, 179-182; this poem is also discussed in Uli Schamiloglu,
“İctihad or Millät? Reflections on Bukhara, Kazan, and the Legacy of Russian Orientalism,”
Reform Movements and Revolutions in Turkistan: 1900-1924. Studies in Honour of Osman
Khoja, (Haarlem, 2001), 349-352.
54 TB fol. 46a.
55 TB fol. 196a; Aqchura, Damella Ghalimjan Äl-Barudi 32.
146 Chapter five
Later he wrote:
The great saints and beloved scholars from times past are countless. Bukhara
and its environs are completely filled with the tombs of saints. However, in
the world and in history there is no place on the face of the earth as hard
as Bukhara. There is no one left among its people who were originally re‑
ligious and pious. Whoever has money, even if he is Moses’ Pharaoh, that
person is exhalted. And whoever is a beggar, even if he’s the Pole of the Saints
(qutb-i awliya), he doesn’t get an atom of respect.58
This was because in his opinion the Tatar students were under the supervi‑
sion of the Russian consul. He was afraid that the Russian would take his
half of the hujra. […] He said things like, “Are there mosques in Noghayistan?”
He was saying, “The Russians come under cover and they study. If they don’t
study, they can’t be governors.”60
“Bokharis” in Russia
The vast majority of Tatar and Bashkir scholars who studied in Bukhara
eventually returned home, some after spending less than a year, others
after spending a decade there or more. Once back in Russia, these scholars
were known as bokharis,61 and brought substantial prestige to the com‑
munities they served, where they enjoyed an elevated social and religious
status.62 The number and proportion of bokharis in Russia is difficult to
determine with any precision. Russian official documents recording the
official positions of imams rarely remarked on where they received their
education. The Russian authorities in 1883 counted 7,341 of officially reg‑
istered clerics, that is, imams and akhunds, subordinate to the Orenburg
Muslim Spiritual Assembly.63 It is impossible to know how many of these
imams had studied in Bukhara, but from Tatar and Bashkir biographical
sources we can obtain a sense of the proportion of bokharis in specific
communities. Overall, it appears that the proportion of bokharis was cer‑
tainly low, probably amounting to certainly less than five percent of schol‑
ars. The Tawarikh-i Altï Ata provides biographies of 66 scholars among
Novouzensk district’s eighteen mosques, among which only two imams
were bokharis. In Urzhum District there were fourteen mosques and we
possess biographical information on approximately eighteen clerics, four‑
teen of whom were in Baranga. Of these eighteen, four were bokharis. The
proportion for Novouzensk District appears to have been much closer to
the average for rural communities, where the resources that could be de‑
voted to education were far more restricted. By contrast, wealthier urban
communities, particularly those having close economic ties with Central
Asia, reveal much larger proportions of bokharis among their imams.
Among the sixty-three imams listed for Kazan in various biographical
64 Galimjan Barudi, Qïzïlyar Säfäre, (Kazan, 2004), 86-99; A. Frank and M. Usmanov,
eds., Materials for the Islamic History of Semipalatinsk: Two Manuscripts by Ahmad-Wali
al-Qazani and Qurban-ʿAli Khalidi, (Berlin, 2001), passim.
65 M. N. Farkhshatov, Narodnoe obrazovanie v Bashkirii v poreformennyi period 60-90-e
gody XIX v. (Moscow, 1994), 61-62.
66 Muhammad-Shakir Tuqayef, Tarikh-i Istarlibash, (Kazan, 1899), passim.
67 Husayn b. Amirkhan, Tawarikh-i Bulghariya, (Kazan, 1883), 72-88.
68 Farkhshatov, Narodnoe obrazovanie, 62; on Tatars students in Egypt cf. Stephane
Dudoignon, “Echoes to al-Manar among Muslims of the Russian Empire: a preliminary
research note on Riza˒ al-Din b. Fakhr al-Din and the Shura (1908-1918),” Intellectuals in the
Modern Islamic World: Transmission, transformation, communication, Stephane Dudoignon,
Komatsu Hisao, Kosugi Yasushi eds. (London & New York, 2006), 85-116.
The Student Experience II 149
74 TB fol. 78a; G. Lotfi, “Qïshqar mädräsäse,” Mädräsälärdä kitap kishtäse …, (Kazan,
1992), 154.
75 Kh. Ziiaev, Uzbeki v Sibiri, (Tashkent, 1967), 67; F. Väliev, “Seber mädräsäse,”
Mädräsälärdä kitap kishtäse…, (Kazan, 1992), 185-198.
76 TB, ff. 74b, 83a, 92b.
77 TB fol. 187a.
The Decline of Bukharan Prestige in Russia 151
Chapter six
1 The reformist and modernist current dominated printed Tatar historiography by the
beginning of the twentieth century. Before the Second World War historians emphasizing
the role of Tatar “enlighteners” include Shähär Shäräf, Gaziz Gubaidullin, Abdullah Battal-
Taymas, Ali Rakhim, and Zeki Velidi Togan. These ideas regained currency in Soviet Ta‑
tarstan in the 1980’s, and have remained dominant among Tatar historians since the collapse
of the Soviet Union.
152 Chapter six
the ʿulama institutional interests of the Tatar and Bashkir merchant and
religious elite became firmly tied to those of the Russian Empire and the
Russian monarchy. During this era Tatar and Bashkir merchants operated
throughout the Russian empire, and even beyond it, and were involved in
much of the empire’s overland trade, both domestically and internation‑
ally. Tatar merchants began investing in industrial enterprises, particu‑
larly in the processing of livestock, and by the end of the nineteenth
century a full-fledged Muslim industrial bourgeoisie had developed in
Russia.2 Similarly, the religious elite, the ʿulama, on the one hand was
largely dependent upon the Tatar bourgeoisie for the support of Islamic
institutions; on the other hand, the wealthiest, most prestigious, and most
influential element of the ʿulama was organized, and partially regulated
around the Orenburg Muslim Spiritual Assembly, a bureaucratic structure
funded and administered by the Russian state. Moreover, it was headed by
a mufti who was a Russian appointee and firmly associated with the po‑
litical and the economic interests of the monarchy. As we have seen, it was
also in the main economic centers of the Tatar and Bashkir bourgeoisie,
cities such as Kazan, Petropavlovsk, and Semipalatinsk where we find the
highest proportion of bokharis among the ʿulama.
When we speak of Bukhara’s economic decline, this should be under‑
stood as a highly relative decline. If Peter the Great’s vision was to establish
forts along the Qazaq frontier to facilitate trade with the Central Asian
khanates, the ultimate outcome of this policy was the political, military,
and above all economic integration of the Qazaq steppe, rather than of
Central Asia, into the Russian Empire. By the middle of the nineteenth
century Russian imports and exports to and from the Qazaq steppe were
valued at four times that of its trade with the three Central Asian khanates
combined.3 Unlike the highly capitalized caravan trade with the khanates,
trade with the Qazaqs occurred in settlements all along the frontier, includ‑
ing in both large cities and smaller settlements, and involved Muslims and
non-Muslims, including peasants, Cossacks, itinerant peddlers, and other
2 The social and economic foundations of the Tatar bourgeoisie are discussed in detail
in Kh. Kh. Khasanov, Formirovanie tatarskoi burzhuaznoi natsii, (Kazan, 1977); cf. also Radik
Salikhov, Tatarskaia burzhuaziia Kazani i natsional’nye reformy vtoroi poloviny XIX—nacha-
la XX v. (Kazan, 2001), and Christian Noack, Muslimischer Natsionalismus im russischen
Reich, (Stuttgart, 2000).
3 L. M. Sverdlova, Na perekrestke torgovykh putei, (Kazan, 1991), 21-23. Sverdlova’s figures
are for the period of 1849-1853; Russia’s trade with both the steppe and the Central Asian
khanates was dwarfed by its trade with China, including Xinjiang and Mongolia.
The Decline of Bukharan Prestige in Russia 153
concerted attack in the second half of the nineteenth century from Tatar
reformists, and later modernists. In seeking to reform their own society
and its religious practices, these scholars and intellectuals used Bukhara
as a trope, to critique indirectly, but effectively, the Islamic institutions in
Russia that had been most strongly influenced by Bukhara, namely educa‑
tion. In critiquing Bukhara, these figures could avoid direct confrontation
with the conservative and influential opponents of reformism within
Russia.
13 The most useful accounts of Qursawi’s experience in Bukhara remain those by Michael
Kemper and Stéphane Dudoignon. Qursawi’s experience in Bukhara, and its interpretation
by Marjani and others has been addressed by Michael Kemper; cf. his “Entre Boukhara et
la Moyenne-Volga: ʿAbd an-Nasir al-Qursawi en conflit avec les oulémas traditionalistes,”
Cahiers du Monde Russe vol. XXXVI (1-2), 1996, 41-52; Michael Kemper, “Šihabaddin al-
Marjani über Abu n-Nasr al-Qursawis Konflikt mit den Gelehrten Bucharas,” Muslim Culture
in Russia and Central Asia Vol. 3 Arabic, Persian and Turkic Manuscripts (15th-19th Centuries),
Anke von Kügelgen, Ashirbek Muminov, Michael Kemper eds. (Berlin, 2000), 353-383;
Michael Kemper, Sufis und Gelehrte in Tatarien und Baschkirien: der islamische Diskurs
unter russischer Herrschaft, (Berlin, 1998), 225-243; Stéphane Dudoignon, “La question
scolaire à Boukhara et au Turkestan russe du ‘premier renouveau’ à la soviétisation (fin du
XVIIIe siècle-1937),” Cahiers du Monde Russe vol. XXXVI (1-2), 1996, 133-210. Tatar scholars
who have addressed Qursawi’s experience include, Dzhamaliutdin Validov, Ocherk istorii
obrazovannosti i literatury tatar, (Moscow-Petrograd, 1923), 27-33; A. N. Iuzeev, Tatarskaia
filosofskaia mysl’ kontsa XVIII-XIX vv. (Kazan, 2000), 97-102.
156 Chapter six
by Emir Haydar himself, he was forced to recant his views under threat of
death. However, it was said that Niyaz-Quli at-Turkmani threatened the
emir with dire political consequences should he enforce the death pen‑
alty. Qursawi was not executed, but was forced to flee the city again. Once
in Russia he continued to defend his views from his Tatar critics as well.14
Qursawi’s experiences in Bukhara, and the interpretation of those expe‑
riences by Tatar scholars and historians, have been well summarized by
Michael Kemper, who writes:
Long having been the perfect symbol of Muslim education and piety for
previous generations, in the nineteenth century in the eyes of many Volga-
Ural Muslims, Bukhara was only a place of intellectual stagnation, erudite
pedantry, superstition, fanaticism, and increasingly distant from “authentic
Islam.” The death sentence declared against Qursawi in Bukhara’s Ark [Cit‑
adel] showed the extent of the state’s arbitrary rule, and the lack of all in‑
dividual liberty in the emirate. And in his Tatar poetry even Qursawi’s most
resolute opponent, ʿAbd ar-Rahim Utïz-Imäni, depicted the decay of Bukha‑
ra’s scholarly environment. Bukhara was thus called upon to the play the
unenviable role of antithesis to the new culture in the state of being born.15
As an early reformer, Marjani shares a reputation for critiquing Bukhara
and its scholarly traditions. Several of his biographers have emphasized
his critique of Bukhara and its educational methods, and from that have
extrapolated a broader critique that remains to be documented in his own
writings.16 There we find little direct criticism of Bukhara, including in his
historical works devoted to the region. In fact, as we have seen, Marjani
had a very productive and successful career in Bukhara, as well as in
Samarqand, and it was precisely in Bukhara where Marjani flourished as a
mudarris and had numerous students, including Hafiz ad-Din al-Baran‑
gawi.17 From the Tarikh-i Barangawi we learn that after returning to Russia
Hafiz ad-Din became a critic of Marjani, accusing him, among other things,
14 A concise summary of Qursawi’s career, and his theological arguments can be found
in Michael Kemper, “al-Kursavi,” Islam na territorii byvshei Rossiiskoi imperii: entsik-
lopedcheskii slovar’ I (Moscow, 2006), 230-232.
15 Michael Kemper, “Entre Boukhara et la Moyenne-Volga: ʿAbd an-Nasir al-Qursawi
en conflit avec les oulémas traditionalistes,” Cahiers du Monde Russe vol. XXXVI (1-2), 1996,
51-52.
16 Ahmad Hadi Maqsudi, “Damulla Marjani Hazratlari,” in Marjani, Sh. Sharaf ed.,
(Kazan, 1915), 432-433; Mirkasym Usmanov, Zavetnaia mechta Khusaina Faizkhanova, (Ka‑
zan, 1980), 20-25; Munir Iusupov, Shigabetdin Mardzhani, (Kazan, 2005), 46-47.
17 In addition to Hafiz ad-Din these students included ʿAbd al-Khabir b. ʿAbd al-Wahhab
al-Qïzïljari, Muhammadi b. Salih al-Bashqordi, and Ahmad-Latif b. ʿAbd al-Latif at-Tïmïtïqï;
Shähär Shäräf, Shihabetdin Märjani, R. Märdanov and S. Räkhimov, eds., (Kazan, 1998),
104-105.
The Decline of Bukharan Prestige in Russia 157
18 TB, fol. 151b; Shähär Shäräf, who had access to the Tarikh-i Barangawi, mentioned
Hafiz ad-Din among Marjani’s students, but does not mention their later disagreements.
19 This work has been published, with notes and introduction, by Michael Kemper; cf.
his “Shihabaddin al-Marjani über Abu n-Nasr al-Qursawis Konflikt mit den Gelehrten Bukha‑
ras.”
20 Kemper, Sufis und Gelehrte, 454.
21 On this work cf. Kemper, Sufis und Gelehrte, 451; Munir Iusupov, Shigabutdin
Mardzhani, (Kazan, 2005), 97-101.
22 On the Wafiyat al-aslaf cf. N. G. Garaeva, “Istochniki ‘Vafiiat al-aslaf va takhiiiat al-
akhlaf’ Sh. Marjani,” Mardzhani: uchenyi, myslitel’, prosvetitel’, (Kazan, 1991), 91-112; Kemper,
Sufis und Gelehrte, 451-452; A. N. Iuzeev has translated into Russian a sampling of biographies
contained in the work; cf. Shikhab ad-Din Mardzhani, Vafiiat al-Aslaf va takhiiat al-akhlaf,
A. N. Iuzeev ed., (Kazan, 1999).
23 Rizaeddin Fäkhreddin, Asar: öchenche häm dürtenche tomnar, 489-492.
158 Chapter six
24 M. A. Usmanov, “Istochniki knigi Sh. Mardzhani “Mustafad al-akhbar fi akhvali Kazan
va Bulgar” Ocherki istorii Povolzh’ia i Priural’ia vyp. II-III, (Kazan, 1969), 144-154.
25 For example, Qazaqs living along the Irtysh River remembered Nasrullah, known as
Bahadur Khan, for his tyranny; cf. Mashhur-Zhüsip Kopey-uli, Shïgharmalarï VIII, (Pavlodar,
2006), 224.
26 Kemper, Sufis und Gelehrte, 452.
The Decline of Bukharan Prestige in Russia 159
of his interest in history, and described Abu Saʿid as the most erudite
scholar he encountered in Central Asia.27
One of Marjani’s students, Husayn Fayzkhanov (1828-1866), who is best
remembered as an early Tatar Europhile and a proponent of madrasa re‑
form in Russia, emerged as a critic of Bukharan education, although he
himself never traveled to Central Asia. Fayzkhanov championed many of
Marjani’s reformist positions on educational and theological issues, and
was closely associated with Russian and German academics in Kazan and
St. Petersburg.28 In his essays devoted to madrasa reform, and in his per‑
sonal correspondence, Fayzkhanov anticipated and influenced many of
the jadids’ critiques of Bukhara. To a large degree, Fayzkhanov’s critique
of “village madrasas” was by extrapolation a critique of Bukhara as well,
since he clearly was criticizing influential madrasas in Russia that were
consciously imitating Bukharan educational methods, such as the Qïshqar
Madrasa, which was also criticized by Marjani.29 He criticized the method
of teaching in the madrasa, and pointed to the supposed ignorance of the
students as evidence of its failure. He was also critical of Sufis, and hence
of the foundation of sacred authority within these madrasas.30 Fayzkhanov
sought what Adeeb Khalid has termed the “desacralization” of established
religious authority, and he also formulated many of the arguments that
later jadids would use to denounce the “uselessness” of Bukharan educa‑
tion.31 By criticizing Sufis, Fayzkhanov also undermined the sacred ele‑
ments that were at the root of Bukharan prestige. In a letter to Marjani,
written in 1860 from St. Petersburg, Fayzkhanov tells of a letter he received
from “Najib,” presumably from Muhammad-Najib b. Baymurad al-Mingari
(d. 1866), who was one of Marjani’s students, and in Bukhara had studied
under ʿAbd al-Muʾmin b. Uzbek al-Bukhari.32 Fayzkhanov observed that
some of Najib’s letters complaining about Bukhara had been intercepted
and come to the attention of the emir, and as a result, the Bukharan au‑
thorities had given Najib a beating. By pointing out that one could obtain
It is in fact only with the emergence of the jadids at the end of the nine‑
teenth century that we see a more consistent and ideologically grounded
critique of Bukhara emerge among Tatar intellectuals. In their critique the
jadids combined Marjani’s reformist views, glorifying the era of the proph‑
et Muhammad, and the earliest Islamic scholars, with modernism, critiqu‑
ing the economic and political “backwardness” of Central Asia. The latter
approach also revealed the influence of Russian writing, which similarly
depicted Bukharan education and scholarship of that time as a degraded
and degenerate shadow of its earlier greatness.36 This approach is evident
in a small work by the Crimean Tatar and father of jadidism, Ismail
Gasprinskii, devoted to the ʿulama of Turkestan, and published in
Bakhchesaray in 1900.37 On the face of it, this small biographical dictionary
appears to emphasize Pan-Turkic ethnic pride by documenting the sup‑
posed Turkic origins of virtually all of the famous scholars who had come
from Central Asia. However, in his introduction Gasprinskii also criticizes
indirectly the Hanafi madrasa curriculum, explaining that the modern
Turkic peoples of Russia were unwilling to study the kinds of sciences that
their ancestors had been studying in Central Asia in the medieval past, at
a time when they still had not been well developed in Europe. In this re‑
spect, Gasprinskii’s conception of the region’s intellectual history owes
much to Russian authors who contrasted the historical greatness of Central
Asia with it apparent present-day “backwardness.” While he mentions a
few major Sufi figures, such as Baha˒ ad-Din Naqshband, Najm ad-Din
Kubravi, and others from the medieval period, he neglects to include the
most influential figures from later periods, including the Naqshbandiyya
Mujaddidiyya shaykhs from whom the Sufis of Gasprinskii’s day claimed
descent. He also betrays his modernist leanings, and his debt to Russian
orientalism, when he emphasizes that the stature of one or another figure
was notable because his works had been translated into European lan‑
guages, in the case of Ibn Sina, al-Farabi, and even the eighteenth century
Turkmen poet Magtïmgulï, whose works, we are told, the Hungarian ori‑
entalist Arminius Vambery had translated into German.
Among Gasprinskii’s successors we find a much more focused critique
of Bukhara, aimed not only at Central Asia, but more importantly, aimed
indirectly at the sorts of educational institutions in Russia that were based
upon Bukharan models of Islamic education. We have already seen how
Husayn Fayzkhanov tried (unsuccessfully) to reform Russia’s madrasas
that in the middle of the nineteenth century were built entirely on the
Bukharan model (and remained so to a large extent down to the Soviet
era). However jadids were not focused strictly on education. We also find
them questioning certain aspects of Sufism, such as pilgrimage, and in
doing so, attacking the very foundation of Bukhara’s sanctity. Bukhara’s
status as a holy city, its significance for Tatar and Bashkir Sufis, and its
position as the center for the Hanafi curriculum—all the typical targets for
Islamic reformers and modernists—naturally attracted the critical atten‑
tion of the jadids, particularly after 1905, when jadidism took on an increas‑
ingly political dimension.
It needs to be pointed out, however, that there was considerable variety
in the treatment Bukhara received from jadids. The jadids, it should be
emphasized, were careful to criticize Sufis, rather that Sufism proper. In
other words they focused on specific practices, and criticized “bad Sufis,”
rather than Sufi principles; and by no means were all Sufis in the Volga-Ural
region opposed to jadid educational reforms.38 Galimjan Barudi, a student
38 Certainly the most prominent Sufi figure in late Imperial Russia, Zaynullah Rasuli
(1833-1917), endorsed some aspects of jadid educational reform. At the same time, he was
162 Chapter six
quite critical of Islamic reformism, and wrote a refutation (raddiya) of the influential 13th
century Syrian theologian Ibn Taimiya; cf. Allen J. Frank, Tatar Islamic Texts (Springfield,
Virginia, 2008), 87-123.
39 Barudi estimated that fifty percent of Russian Muslims were literate, compared to
ten percent among Bukharans; Aqchura, Damella Ghalimjan Äl-Barudi, 36-40.
40 A sampling of these include, Mustafa Sabirjan, “Bukhara madrasalari,” Shura 1913,
№ 20, 628-629, № 21, 662, № 22, 696, № 23, 726-727, № 24, 758-759, 1914 № 3, 84, №5, 151-152;
G. Khatti, “Bukhara safari,” Shura, 1915, № 2, 63-64; “Bukharada Qazan makhdumlari,” al-
Islah 1908 № 30 12b.
The Decline of Bukharan Prestige in Russia 163
41 The work was originally published in Kazan in 1908, however I have used the 1991
edition, Zahir Bigiyev, Zur gönahlar: romannar, säyakhätnamä, (Kazan, 1991), which includes
both a modern Tatar translation, and a Cyrillic transcription of the original Arabic script
Tatar text. For Bigiyev’s biography cf. R. Dautov, “Z. Bigiyev (tormïsh yul häm ijadi mirasï),”
in Zur gönahlar, 360-378; F. Musin, “Zahir Bigiyev,” in: Tatar ädäbiyatï tarikhï II, (Kazan,
1985), 302-318; Musin discusses the travel account in detail on pages 314-317.
42 For a useful and concise morphology of Tatar jadidism cf. D. M. Iskhakov, Fenomen
tatarskogo dzhadidizma: vvedenie k sotsiokul’turnomu osmysleniiu, (Kazan, 1997).
164 Chapter six
book Bigiyev writes as a social and political critic, religious reformer, and
self-conscious tourist.
The subtitle of the work, Transoksaniyaya safar (Journey to Transoxania)
appears on the title page, and demonstrates well the connection between
Russian orientalists and the jadids, since the name Transoxania, a classi‑
cally-derived Western term never used in Islamic Central Asia, would have
been meaningless to all but a very few Muslims in Russia in 1908. In the
first chapter of his account, Bigiyev even provides an etymology to his
readers, and explains that it is the equivalent of the better-known Islamic
name Mavarannahr.43 The beginning of the work is essentially a political
history of Central Asia. Bigiyev informs us that one of his sources was
Arminius Vambèry’s Travels in Central Asia, and he regrets that that work
has been translated into every language except Tatar.44 He travels from
Rostov to Tsaritsyn, where he embarks on a riverboat to Astrakhan, and
he provides an extensive discussion of the Qalmaqs (known in Russian
sources as Kalmyks) living between Tsaritsyn and Astrakhan.45
Bigiyev opens his critique of Sufism and pilgrimage in his description
of the Astrakhan Muslims. He points out that there are no Muslim cemeter‑
ies in Astrakhan, but rather, the Astrakhan Muslims bury their dead in
village cemeteries where saints were buried, and that consequently these
were also important shrines and pilgrimage sites. He denounces shrine
pilgrimage among Astrakhan Muslims as a type of polytheism, and, an‑
ticipating later Soviet critiques, classifies it as a pre-Islamic survival.46
From Astrakhan he traveled by steamer to Baku, and from there, across
the Caspian Sea. He went by rail from Krasnovodsk, across the Turkmen
steppe, to Bukhara. Along the way he passed through Merv and Farab, and
comments on the ancient scholars who came from those cities, including
Ahmad ibn Hanbal, Abu Bakr al-Kaffal in Merv, and the polymath Abu
Nasir Muhammad b. Tarkhan al-Farabi (d. 950-951 ce) and the lexicogra‑
pher Ismaʿil b. Hammad al-Jawhari (died between 1003 and 1009 ce).
Anticipating Gasprinskii’s account of the Turkistan ʿulama, Bigiyev
emphasizes that al-Farabi and al-Jawhari were Turks.47 Arriving at the
railroad station at Novaia Bukhara, after having passed the homes of for‑
mer Islamic scholars, Bigiyev reflects on how the present era is one of edu‑
cational, scientific, administrative, and political progress. He also offers
praise for the Russian Agent in Bukhara, Monsieur Lissar, whom he identi‑
fies as one of the foremost experts on Central Asian history.48
Bigiyev’s treatments of Bukhara and Samarqand (his discussion of the
latter city is somewhat more brief than that of Bukhara) addresses five
major themes, all of which question Bukhara’s and Samarqand’s sacred
status. These are 1) the touristic description of the cities and their monu‑
ments, 2) Sufism, Sufis, and pilgrimage, 3) social problems, particularly
poverty and the status of women, 4) education and the ʿulama, and 5)
Bukhara’s glorious past, and particularly the legacy of Imam Bukhari.
Bigiyev’s immediate arrival in Bukhara involved the same sorts of ac‑
tivities that Ahmad Barangawi, and doubtlessly other Tatar and Bashkir
visitors and students experienced. Bigiyev established contact with a Tatar
acquaintance already there, in this case Muhammad-Qasim Makhdum b.
ʿAbd al-ʿAllam. Muhammad-Qasim’s father was ʿAbd al-ʿAllam Hazrat, a
madrasa instructor in Kazan.49 Bigiyev then obtained a hujra at the Saray-i
Noghay, put aside his Tatar-style clothes, and dressed in the Bukharan
fashion.50 He regrets that there is no suitable touristic guide describing and
indicating Bukhara’s ancient monuments, and points out that the
Bukharans do not suitably honor their great architectural monuments,
allowing them instead to fall into disrepair. As he put it, “They display more
interest in visiting the dead, and prefer their cemeteries to their historical
monuments.” He visits the Great Minaret, and describes its height, but
confesses his inability to obtain any information as to when it was built. 51
The heart of Bigiyev’s critique of Bukhara’s holiness is his analysis
of Sufism and pilgrimage, which he views as the root of Bukharan
b ackwardness and ignorance. The critique of Sufism and Sufis, often simply
referred to as ishans, was, and continues to be, a salient feature of Islamic
reformism. In this respect the jadids did not differ from previous and sub‑
sequent Islamic reformers. Among the jadids these critiques could be
aimed at the phenomenon of Sufism in general, or in a more ad hominem
form, against ishans.52 Bigiyev devotes considerable attention to demon‑
strating what he viewed as the costs to Bukharan society of shrines and
pilgrimage, and he links the neglect of historical monuments with the
veneration of “the dead.”
This is because the Bukharans do not honor such historical monuments.
Instead they take travelers and themselves to visit the old graves whose
origins are unknown. Here visiting the dead is especially at the center of
attention. One specific day of the week is designated for going to the tombs
of the most famous people. Going to the cemetery on that day has been
turned into a custom [ʿadat] similar to worship [ʿibadat]. However, today
among the Bukharans there is absolutely no attention [given] historical
monuments, no visiting, observing, and thinking about the monuments con‑
nected to the great and glorious events that occurred in ancient times.53
When one of his companions points out an important shrine said to be the
tomb of Imam Ghazali, Bigiyev reflects:
I was amazed, because in all his life he [Imam Ghazali] never came to
Bukhara. Saying that an imam who was buried in the same place he was
born is buried here felt strange to me. After that I reflected that it is that
way with most shrines in Bukhara. It is not even known whose graves most
of them are. [Just as] in Russia the Virgin Mary appears everywhere, in
Bukhara it is always the tombs of great men that are discovered.54
Bigiyev provides a rather detailed description of his visit to the tomb of
Khwaja Baha˒ ad-Din Naqshband, which he explains is the most important
shrine in the emirate. When Bigiyev went to the shrine, there were thou‑
sands of pilgrims going there. He is skeptical of the position of the shrine’s
caretakers, who hold their positions as khwajas, on the basis of descent
from Baha˒ ad-Din Naqshband, or, as he points on, on the basis of a claim
of kinship, since the positions as caretakers could also be bought and sold.
He also argues that the practice of giving offerings of any sort to the spirits
52 Khalid, The Politics of Muslim Cultural Reform, 149; Iakhin, Tatarskaia literatura pe-
riodicheskoi pechati Ural’ska, 107-115; for a good example of the jadid anti-Sufi genre cf. Ishan
Muhammad-Harras Aydarof al-Qarghali, Ishanlargha khitab! (Sterlitamak, 1911).
53 Bigiyev, Zur gönahlar, 184.
54 Bigiyev, Zur gönahlar, 187.
The Decline of Bukharan Prestige in Russia 167
gathered at the shrine, and whom even the other beggars shunned. He
expresses shock at the lack of any hospital in Bukhara to serve the poor
and inform, and contrasts the lack of public services with the wealth of the
pious endowments controlled by the clergy and the khans. He finds the
officials in Bukhara (and Samarqand) to be ignorant, corrupt, and abusive.60
Nevertheless, if Bigiyev detected little holiness Bukhara’s Sufi tradition,
and even less in the Bukharans he met, he nevertheless seemed keenly
aware of Bukhara’s past greatness. He understood this greatness as
being at once historical and transcendent. For example, just as he rebuked
Bukharans for not appreciating their historical monuments, he also re‑
buked them for not appreciating their great men of history, or rather those
men whom Bigiyev considered to be great. He expresses puzzlement at the
fact that when a historical monument or tomb did not bear the name of
an ishan, the Bukharans generally would not revere that site. Nevertheless,
he carried out his own pilgrimages to the sites he held to be holy. He vis‑
ited the tombs of Ismaʿil as-Samani, whom he describes as a great scholar,
educator, and political leader, and of ʿAbdullah Khan Shaybani, whom he
describes as a great political leader and patron of learning. When he visits
Samarqand he discusses Ulughbek and his observatory, commenting ad‑
miringly on how Ulughbek’s works were published in Oxford in the seven‑
teenth century. He also visits the tombs of the theologian Imam Maturidi,
and of the great Hanafi fiqh scholar and author of the Hidaya, Burhan ad-
Din Marghinani.61 However, the most significant tomb he visited is cer‑
tainly that of the great hadith scholar Imam Bukhari, located near the
village of Khartang. Arriving at the tomb, he laments its dilapidation, and
then asks rhetorically:
Who is to blame in this situation? It would be correct to say the entire Is‑
lamic world is to blame in this situation, because the priceless service of
the Holy Imam Bukhari concerns the entire Islamic world. In particular,
in this situation the blame and guilt fall upon the emir of Bukhara because
in the Islamic world Bukhara is mentioned in conjunction with his honored
name. It is not the case with Ibn Sina, al-Farabi, and Naqshband, but it is
with the unique Abu ʿAbdullah Muhammad b. Ismaʿil al-Bukhari.
Bigiyev further argues that none of Bukhara’s other scholars can approach
Imam Bukhari’s greatness and significance. He then describes how he sat,
alone, at Imam Bukhari’s tombs for several hours, meditating on what an
honor it was for him to be there, and reciting the Qur’an for the Imam’s
of now only teaching theology. He describes the streets and dark and nar‑
row, the cemeteries, as foul-smelling, since the Bukharans bury the dead
above the ground, and not under it. He contrasts the condition of Old
Bukhara with the wide clean streets and order of the Russian settlement
of Novaia Bukhara. Echoing Bigiyev, he denounces the scale of pilgrimage
to Khwaja Baha˒ ad-Din, and the funds collected and spent there. He offers
a similar contrast between Old and New Tashkent when he later visits that
city. Bigiyev’s and Burhan Shäräf’s views of Bukhara became the founda‑
tion for more or less standard accounts Bukhara and its relationship to the
Tatars immediately preceding and throughout the Soviet era. For example,
in an essay published in 1911 in Russian for Maxim Gorky’s journal
Sobesednik the Tatar jadid Nadzhib Dumavi neatly summarizes what re‑
formers such as himself saw to be Bukhara’s cultural legacy among the
Tatars:
The mystical teachings of the Turkestani hermits and mystics, and their
poems that praised the beauty of the afterlife and that preached the rejec‑
tion of life were to the taste of the Tatars who had finally lost the hope of
revival and former national greatness. It diverted the soul, delighting by the
reading of Turkestani songs and poems, in which the real world was over‑
shadowed, and the world of the afterlife was described in bright colors. And
with his head the Tatar plunged himself into daydreams about the heaven
that was awaiting him, the heavenly gardens, houris, fleet-winged horses
etc. The tales and legends about ancient Muslim heroes, the biographies of
the glorious Companions of the Prophet ticked their self-esteem, and mys‑
tical outlooks and fatalism compelled them to make peace with bitter re‑
ality.65
Dumavi clearly reflects a secularized and rationalist view of Sufism in many
respects anticipates precisely the same arguments that Tatar authors of‑
fered throughout the Soviet era, and by and large maintained.66
Tatars and Bashkir religious reformists were not the only critics of Bukhara’s
reputation for sanctity in the nineteenth and early twentieth centuries. In
addition to native Central Asian jadids, whose ideas in large measure can
be considered derivative of the broader modernist movements in the
65 Nadzhib Dumavi, Probuzhdenie russkikh tatar i ikh literatura, (Kazan, 1999), 7-8,
66 Cf. Validov, Ocherk istorii obrazovannosti, 11-13; Usmanov, Zavetnaia mechta, 20-28.
The Decline of Bukharan Prestige in Russia 171
Russian and Ottoman Empires,67 we can also consider the activities of Arab
reformists who visited Central Asia, and who left critiques of Bukharan
Sufism, and more broadly of Hanafi jurisprudence and the Bukharan schol‑
arly environment as a whole. Strictly speaking these Arab critics of Bukhara
appear to have emerged from the Salafist currents that were gaining au‑
thority in the Arab territories of the Ottoman Empire, and they clearly
reveal the common theological bonds between Salafism and Jadidism.
In fact, the earliest evidence in Tatar sources for reformist Arab critics
of Bukhara appears in the Tarikh-i Barangawi. Ahmad mentions two Arabs
whom his father befriended in Bukhara in the 1850’s. One of these
was Husayn b. Muhammad-Saʿid at-Ta˒i al-Baghdadi, and the other was
Yahya al-Makki. Both of these figures were sayyids. Husayn was descended
from Imam Hasan b. ʿAli, and was of the Shafiʿi school of jurisprudence.
Yahya, on the other hand, was a Hanafi. The two had gone together to
Bukhara after having visited Syria, Anatolia, Iraq, and Afghanistan, and
were staying at the home of Ishan-i Pir. Hafiz ad-Din had hosted them in
his hujra, and there they had discussed a number of topics, including tafsir
and hadith, both of which the two Arabs had written about. They had also
been critical of the ʿulama in some of the cities they had visited, and Yahya
related the following story to Hafiz ad-Din:
I was in Herat and one of the ʿulama related a Persian story, and I denied
it because of the lack of knowledge he had, and now you have proven with
the hadith you are people who verify the truth, not like the ʿulama we have
seen.
They also discussed the question of takfir against the Shi’a. Hafiz ad-Din
provided hadiths from al-Bukhari that he believed demonstrated the ille‑
gality of takfir, but Husayn and Yahya argued in its favor. One time Hafiz
ad-Din brought Yahya to his master ʿAbd al-Muʾmin b. Uzbek al-Afshanji,
and Yahya said the following to ʿAbd al-Muʾmin:
We’ve seen you, and you are the ilk of the ʿulama and from among the
descendants of the Prophet, and we are descendants of the prophets, and
like goes with like. But I see all of you are stingy, and stinginess does not
befit the enterprise of the ʿulama or the descendants of the Prophet, because
they are of the other’s people, and it does not befit the one who does not
67 Useful studies of the Central Asian jadids include Adeeb Khalid, The Politics of Mus-
lim Cultural Reform: Jadidism in Central Asia, (Berkeley, 1998); for an informed discussion
of theological aspects of jadid thought in Central Asia, cf. B. M. Babadzhanov ed. Zhurnal
‘Haqiqat’ kak zerkalo religioznogo aspekta v ideologii dzhadidov, TIAS Central Eurasian
Research Series No. 1, (Tokyo, 2007).
172 Chapter six
know the other, like drinking, licentiousness, drunkenness, and you allege
that you maintain that you are ʿulama but what you do is as beasts do. So
how does this befit [you]? Answer or reply to my questions.
ʿAbd al-Muʾmin did not respond, and simply sent Yahya away. However
the incident upset Hafiz ad-Din, who later told his son Ahmad:
This was ʿAbd al-Muʾmin Khwaja b. Uzbek Khwaja al-Afsanji, who died in
1283 [1866/7 ce]. This great scholar of Bukhara held the rank of aʿlam. He
was a mudarris of the Gawkushan Madrasa. It means that being a lowly
traveler, Sayyid Yahya used such hard words against such a great damulla!
What Sayyid Yahya was true, but zealous, yet the Holy Ibn Uzbek was a
patient person who could swallow his words.68
Another Arab visitor to Bukhara was the Hijazi hadith scholar and sayyid
Muhammad-ʿAli az-Zahiri b. ʿUmar b. Ibrahim al-Witri al-Madani (d. 1904).
Az-Zahiri had left Medina in 1895, and travelled to Bukhara and Samarqand
via Istanbul. After spending several months in Bukhara, he continued on
to Kazan and Ufa, which he visited in 1896, and where he met with many
prominent Muslim scholars. Az-Zahiri was generally a critic of shrine pil‑
grimage, emphasizing one of Bukhari’s hadiths that identify only three holy
mosques in Islam, the Mosque of the Prophet in Medina, the Masjid al-
Haram in Mecca, and the al-Aqsa mosque in Jerusalem (a hadith that is
still widely cited today among Salafists critical of Sufi pilgrimage). Riza˒
ad-Din b. Fakhr ad-Din writes very highly of az-Zahiri, emphasizing that
Mecca and Medina were currently two of the greatest scholarly centers of
the Islamic world, a status he evidently felt no longer applied to Bukhara.69
During his time in Bukhara az-Zahiri gave lessons on hadith. The Tatar
theologian Musa Bigiyev (d. 1949), the brother of Zahir Bigiyev, and himself
the author of an influential Tatar tafsir, related that although az-Zahiri’s
scholarship was not superlative, he was nevertheless able to sense the sup‑
posedly low level of scholarship in Bukhara. He also fell into conflict with
the Bukharans over the question of visiting the tomb of Baha˒ ad-Din
Naqshband. Bigiyev argued that the Bukharan scholars themselves had a
difficult time accepting that visiting the shrine was improper, and did not
pay heed to their own people’s visits to the tomb. He added that az-Zahiri’s
refusal to visit the shrine was beginning to hurt his reputation in the city.
According to Bigiyev, many Bukharans even believed that az-Zahiri’s re‑
fusal to visit the tomb had brought cold weather to the city. As a result, the
matter was brought to the emir’s attention. The Qazi of Bukhara, Badr
ad-Din, reportedly pleaded with az-Zahiri to go, and the emir is said to have
given him a gift of 20,000 tanggas. In the end, az-Zahiri relented, and vis‑
ited the shrine. One of az-Zahiri’s Tatar students was Hamidullah b.
Fathullah Almushev (d. 1929), who had studied in Bukhara, but was dis‑
satisfied with the quality of hadith studies there, and went to Medina in
1890 to study hadith with az-Zahiri. According to Almushev, az-Zahiri
complained that the Bukharans were unable to engage in polite discus‑
sions, but instead constantly interrupted one another. More substantially,
he also said,
The scholars of Bukhara are unable to understand well the [comparative]
stature of Imam Bukhari and Baha˒ ad-Din Naqshband. They don’t put them
in their proper places. Imam Bukhari, who is a master to the entire Is‑
lamic world, is a great person. But Baha˒ ad-Din is a colt here. They have
nothing in common. This is the reason I won’t make the pilgrimage to Naqsh‑
band. The scholars of Bukhara said inappropriate things about me. They
were completely unjust.70
Early in the twentieth century another Arab theologian, the Syrian Saʿid b.
Muhammad ash-Shami, better known as Shami-Damulla also traveled to
Bukhara, and later, emphasizing the authority of Imam Bukhari and his
hadith collection, came to exert a significant influence on Uzbek theolo‑
gians in Tashkent, including Ziyavuddin Babakhanov, who would later
serve as mufti in the Central Asian Muslim Religious Administration
(SADUM) from 1957 until 1982. He arrived in Bukhara in 1903 or 1904 and
began giving lessons there in hadith studies. Later he travelled to Xinjiang,
was exiled to Beijing, and in 1919, he returned to Tashkent, and remained
active in Uzbekistan until his death in Khorezm in 1932. Just as az-Zahiri
and Zahir Bigiyev did in the 1890’s, Shami-Damulla emphasized the sig‑
nificance of Imam Bukhari, and in May 1910 made a pilgrimage, just as
Zahir Bigiyev had done 17 years previously, to the tomb of Imam Bukhari
near the village of Khartang. The group spent the night by the tomb, pray‑
ing and performing zikr. While in Bukhara Shami-Damulla also read some
of the verse works of ʿAli az-Zahiri.71
hadith studies were growing in popularity there, and that the lectures of
the hadith scholar ʿAbd ar-Razzaq al-Marghinani were drawing not only
students, but madrasa instructors as well.73 In the 1850’s we have seen that
Hafiz ad-Din and his brother Burhan ad-Din were both well-versed in ha-
dith studies, and Burhan ad-Din was the author of a voluminous, if unfin‑
ished, Turki translation of Bukhari’s Sahih. Indeed, the Russian author
Khanykov lists hadith as a central topic in the Bukharan madrasa curricu‑
lum in the 1840’s. All of this begs the question whether the reformist critics
of hadith studies in Bukhara were criticizing the techniques of teaching
hadith, or whether they were more concerned with the way of the Bukharan
scholars were applying hadith to specific aspects of Islamic life. In other
words, whether the jadids were more concerned about the outcomes of
hadith studies, than the quality of hadith scholarship per se. The political
aspect of these critiques cannot be ignored, including jadid critiques of
shrine pilgrimage. The role of states and rulers as the patrons and protec‑
tors of shrines is well established in Central Asian history. It applies no less
to the Uzbek khanates before and after the Russian conquest, and has re‑
cently been convincingly argued in the case of Khoqand.74
Muslim intellectuals and Russian orientalists may have justified their
political goals by uniformly painting Bukhara as “backward,” but the
Manghït era in Bukhara was certainly a time of intellectual and educa‑
tional ferment and agitation. The Bukharan jadid Sadr ad-Din ʿAyni himself
commented on the expansion of Islamic education under the early Manghït
emirs. Stéphane Dudoignon has argued that a similar expansion and in‑
tensification of Islamic education before the Russian conquest, particu‑
larly of madrasas, was evident in both Khoqand and Bukhara, but in the
case of Russian Turkestan proper it was partially imperial policies effecting
waqf endowments, and not any inherent “backwardness” that caused a the
decline of madrasas there, including in Samarqand.75 Similarly, there is
no reason to doubt that the reinvigoration of madrasa education in
Bukhara, and elsewhere in Central Asia, was a considerable factor in the
Islamic revival in Russia, including the reformist current that in large mea‑
sure originated among scholars who had studied in Bukhara. Marjani
himself declared that he was drawn to study history because of his admira‑
tion for his teacher Abu Saʿid b. ʿAbd al-Hayy as-Samarqandi. Nevertheless,
we are handicapped in our ability to fully appreciate the intellectual
was insufficiently rigorous, but he added that keen students were not re‑
stricted to studying with formally appointed mudarrises:
But there are a lot of knowledgeable people [in Bukhara]. Some of them are
concealed [mastur] and some of them are legally banned [mamnuʿ]. More‑
over, a peculiarity of the Precious City [balada-yi fakhira] is that the many
travelers skilled in learning and education are countless.77
Despite the challenges we face in evaluating intellectual life in Bukhara
outside the framework of jadidism, the sources we do possess, and in par‑
ticular the evidence from the Tarikh-i Barangawi, reveal that much of what
has been written previously regarding religious education in Bukhara
contains more than its share of stereotypes and generalizations, and was
written in a political and polemical context that might be examined more
critically than it has been. Over time the jadidist accounts of Abu’n-Nasir
al-Qursawi have emphasized conflict such as “Tatar vs. Central Asian,”
“progress vs. backwardness,” “reason vs. obscurantism,” and so forth.
However, we also know that Qursawi had defenders among Bukharan
scholars, was well as detractors among the Tatars in Bukhara. Similarly,
the death penalty pronounced against him was never carried out, primar‑
ily because of the intervention of a Sufi, Niyaz-Quli at-Turkmani, who
convinced the emir, allegedly by threatening to overthrown him, to spare
Qursawi. Apparently, at the beginning of the nineteenth century the au‑
thority of the emir and of so-called reactionaries could be challenged.
Similarly, during the 1850’s Marjani and other Tatars and Bashkirs were
evidently able to develop their reformist ideas relatively freely. There was
also an indigenous Bukharan reformist movement, and the Tatars were
certainly not the only outsiders coming to Bukhara and challenging the
city’s legal and Sufi traditions, as the case of numerous Arab visitors dem‑
onstrates. Stéphane Dudoignon has demonstrated that in fact Islamic re‑
formism independent of jadidism was an active movement in Bukhara’s
madrasas in the latter half of the nineteenth century, including Hajji-Bay
Khojandi, Qazi Abu Saʿid Samarqandi, Damulla Fazli Ghijduvani, Muʾmin-
khwaja Vabkandi, Mulla Khudayberdi Baysuni, and Ahmad Makhdum b.
Nasir al-Hanafi as-Siddiqi, better known as Ahmad Donish; he argues
that in both Bukhara and Turkestan madrasas played a central role in the
socialization of new ideas, including reformist ideas, throughout the
78 Dudoignon, “La question scolaire à Boukhara,” 141-143; some of these figures were
the teachers of prominent Tatars and Bashkirs in Bukhara; Qazi Abu Saʿid Samarqandi was
Marjani’s teacher; Hajji-Bay b. Safar al-Khujandi taught Nawshirwan b. Muhammad-Rahim;
Khudayberdi al-Baysuni taught ʿAbd an-Nasir b. Muhammad-Amin al-Buawi.
79 Babadzhanov does not reveal why he thought the Qur’an should be the definitive
source for explaining natural phenomena, or why Muslim scholars should think the same.
80 Khodzha Mukhammed-Salikh Babadzhanov, “Zametki kirgiza o kirgizakh,” Sochine-
niia (Almaty, 1996), 74-75.
The Decline of Bukharan Prestige in Russia 179
to the Inner Horde, later served under the name Qamar ad-Din a number
of Qazaq sultans in the central steppe, before becoming appointed akhund
in Omsk, and finally settling in Bayanaul in 1866, where he served as teach‑
er to Mäshhür-Zhüsip Köpeyulï, himself later a graduate of Bukharan
madrasas.81
Some graduates of Bukhara madrasas even challenged directly assump‑
tions regarding the inadequacy or backwardness of Bukharan education.
A case in point, which demonstrates the regard some Muslims had for their
education in Bukhara, can be found in the entry that Qurban-ʿAli Khalidi
made in his biographical dictionary for his brother Muhammad-Shah
Khalidi, who served as mudarris in Chuguchak, in China, in the second half
of the nineteenth century:
He was informed in every science and had few equals in astronomy and
geometry; since there was no use for this science in our region, it seems to
have remained unpracticed. […] Once a Russian surveyor came and surveyed
our mosque. On the basis of a mistaken assumption, the Russian said that
our qibla was taking a westerly direction. Muhammad-Shah explained to
him the coordinates of Mecca’s location and the location of the city in which
we were. Then he explained the true location of the qibla. When he had
investigated and demonstrated it in a balanced fashion the Russian looked
at him and asked, “Where did you study this science.” [Muhammad-Shah]
said that it was in Bukhara, and [the Russian] said, “There’s probably no
one in Bukhara who knows this science. You must have studied in Istanbul
or Egypt.” Muhammad-Shah replied that there are all sorts of people in
Bukhara who could be professors not only for Russia, but for all Europe.
However since there is no specialized madrasa for this [science], it is not
known who is there and who isn’t there. This is because of the government’s
indifference. He said, “In spite of that, for those who want to learn it, those
who have studied this science are found everywhere” and [the Russian] was
amazed and could not say anything.82
What Muhammad-Shah told the Russian surveyor concisely contradicts
much of what has been written about education in Bukhara, about Islamic
learning under the Manghïts, and about how many Muslims evaluated
their own educations. Here we have an Islamic scholar, a Russian subject
living in a major commercial center in China—certainly not isolated by
any means. He demonstrates a strong conviction of the superiority of his
84 TB fol. 4ab; Frank and Usmanov eds., Materials for the Islamic History of Semipalatinsk,
82, 97; Frank, Muslim Religious Institutions, 246-250.
85 Turdyev, “Sredneaziatskie tatary,” 183-189.
182 Chapter six
goes beyond the limits of this study. However it is evident that Tatar and
Bashkir communists dismantled Bukhara and Khiva’s Islamic institutions
with the same zeal that many of their fathers and grandfathers had dis‑
played in coming to Central Asia to study. Jadids who had created and
imbibed the reformist and modernist literature denouncing Bukharan
education after 1919 often became communists, and took reformism to an
entirely different, and more radical, level. Mir-Said Sultangaliev, a promi‑
nent Tatar Bolshevik and a product of the jadid madrasas in Russia, in a
guide published in 1921 for activists devoted to antireligious propaganda
among Muslims, argued that Bukharans and Khivans had “not yet crossed
the evolutionary stage through which the Tatars have already gone.” He
advocated using the same strategies in secularizing Central Asians as had
been used in the Volga-Ural region in the five years following the 1905
Revolution.86
The case of the Husayniya Madrasa in Orenburg, and the activities of its
alumni in early Soviet Central Asia, particularly in the former territories of
the Khanate of Khiva and the Emirate of Bukhara, demonstrate a remark‑
able degree of continuity, both personal and institutional, between one
jadid educational institution and Soviet cultural and political activists in
Central Asia. The madrasa was founded by Ahmad-bay b. ʿAli b. Husayn
(in Russian sources Khusainov) (1837-1906), evidently in the 1880’s.87
Although it was founded as a jadid madrasa, it still recognized to some
degree the scholarly authority of Central Asia, since as late as 1907 the
scholar ʿAbd al-Qadir b. Qari ʿAbd ash-Shukur had come from Samarqand
to Orenburg to oversee the exams being given to the students at the
Husayniya. Nevertheless, in 1917 the Husayniya Madrasa was renamed
the Khusainov Teachers Institute, and in 1919 its staff was transformed into
the newly established Tatar Institute of Popular Education (TINO) and the
Eastern Institute of Popular Education (VINO). In 1920 similar institutes,
drawn from the same staff, were established to train Bashkir and Qazaq
teachers, called BINO and KINO respectively. In 1925 these Orenburg in‑
stitutions, whose staffs were primarily made up of Husayniya alumni, were
used to operate numerous newly established educational institutions in
Central Asia. For example, Sungat Bikbulatov, Zaki Ishaev, and K. S. Sagirov
were sent to the Bukhara pedinstitut. Gimad Almaev was sent to the pedin-
stitut in Samarqand, K. A. Aidarov to Samarqand State University. 24 teach‑
ers from the TINO were sent to Khorezm, including I. M. Akhmerov, N. M.
Valishev, and Saliakh Kamal.88
Other Husayniya alumni joined the Red Army and became involved in
training party members in Central Asia. For example, in 1919 Khabib G.
Khasanov, who had completed a three-year teacher’s training course at the
madrasa, together with 29 fellow students, joined the Political Section of
the Red Army’s First Turkestan Revolutionary Army. In Ashkhabad he
established a school for training the Party staff of the armed forces of the
Bukharan army.89 Gubaidulla Khusainov (1892-1948), who studied at that
madrasa from 1910-1915 became an activist (aktivnyi sotrudnik) in the
Political Section (politotdel) Red Army’s First Turkestan Revolutionary
Army, and served as the editor of the Red Army newspaper Qïzïl Yulduz.
From 1921 until 1938 he was the editor of the newspaper Sovet Türkmenistanï.
From 1938 to 1948 he held several executive positions such as Director of
the Turkmen Institute of Language and Literature, and the Chief Director
of State and Party publishing of Turkmenistan.90
A number of Husayniya graduates travelled to Khorezm to establish
state educational institutions after it was annexed to the Soviet Union in
1924 and Islamic education was banned. These included Nurakhmed
Valishev who worked in training “Red Pedagogues” for Soviet schools there.
From 1930 until 1935 he was assigned in the Samarqand Pedagogical
Institute as a senior instructor in the mathematics department. Salakhetdin
Kamaletdinov trained Turkmens, Qaraqalpaqs, and Uzbeks at the Khorezm
District Pedtekhnikum from 1924 until 1927.91
Fatikh Bakirov (1899-1975) worked at Uzbek-language Soviet newspa‑
pers in Tashkent in 1917, then later headed a theater school in Tashkent.
From 1949 until 1970 he worked as a law professor at the Central Asia
State University (SAGU) in Samarqand, where he wrote extensively on
Islamic law and customary law, and assisted in drafting the law codes of
the Uzbek SSR.92
93 Raif Märdanov and Söläyman Räkhimov eds., Bubi mädräsäse taikhï: jïyïntïq (Kazan,
1991), 149-151.
The Decline of Bukharan Prestige in Russia 185
released in 1948. In 1956 he was reinstated into the Party. In 1959 he re‑
turned to Tashkent and worked as a senior scientific associate in the
Academy of Sciences, and retired in 1964.94 This sampling of biographies
is by no means complete. However it should demonstrate that many Tatar
and Bashkir madrasa graduates were able to reconcile with the new Soviet
reality the Islamic reformist and jadidist-inspired Tatar self-conception as
missionaries of modernity enlightenment to Central Asians. Such a self-
conception was not a strictly Soviet phenomenon. Tatar intellectuals in
Republican-era Xinjiang and the People’s Republic of China expressed a
similar self-conception.95
The case of the graduates of the Husayniya Madrasa demonstrates that
the jadid critique of Hanafi Islamic education could go beyond polemics,
and cannot be isolated from the Soviet repression of Islamic education in
the 1920’s. This repression which was consistent with the general jadid
political and reformist agenda resulted in the extinction of a centuries-old
pedagogical and educational system which in large measure constituted
the foundation of the Islamic revival in Russia, from which jadidism itself
in large measure originated.
Like Zahir Bigiyev thirty or more years before them, during the early Soviet
era the Islamic reformists who maintained their intellectualized and ratio‑
nalistic conception of Islam denied Bukhara’s sacred status per se, but
nevertheless invoked the city’s secular “greatness,” as evinced by its great
thinkers, philosophers and poets. Effectively they sought a secularization
of Bukhara’s image, restricting sacred status to the three sites that the
sources of Islamic tradition, the Qur’an hadiths, and Sunna, explicitly
identified as sacred, Mecca, Medina, and Jerusalem. Such an intellectual‑
ized vision of Islamic history corresponded in many respects with the
Soviet authorities’ own conception of Central Asian history.
As we have seen, in 1910 Shami Damulla at-Tarablusi travelled from
Kashgar to Khartang to perform a pilgrimage to the tomb of Imam Bukhari.96
Like Bigiyev before him, Shami Damulla’s pilgrimage was a political act.
However in Shami Damulla’s case he was emphasizing through the
of the continuing influence of Soviet Islam, under the urging of their Uzbek
hosts, the group also visited the tomb of Imam Bukhari.105
Conclusion
and the nearby settlement of Qarghalï, which were most closely con‑
nected to Bukhara, formed a substantial part of the institutional founda‑
tion for Islamic scholarship in Russia, that was at the center of the Islamic
revival there.
During the Manghït era Bukhara’s madrasas and waqfs were reviving,
expanding, and benefiting from intensive patronage by the emirs, and from
economic revitalization and trade surpluses with Russia, elevating
Bukhara’s existing reputation as a center of scholarship in the Islamic
world. By the early nineteenth century Bukhara had become the largest
urban concentrations of Tatars and Bashkirs outside of Russia, and one of
the largest anywhere. Tatars and Bashkirs, as “Bulghars” or “Noghays,” had
their own institutions in Bukhara. Hundreds of Tatar and Bashkir students
would be attending Bukharan madrasas at any one time, and many Tatars
and Bashkirs taught in the madrasas as mudarrises. Outside of Russia no
other city in the Islamic world could boast as large, and as long-lasting a
Tatar and Bashkir presence as Bukhara, and no scholars who studied out‑
side of Russia enjoyed the same prestige as did the returning Tatar and
Bashkirs bokharis who graduated from Bukhara’s madrasas.
Yet, the significance of Bukhara in Russia’s Islamic revival brings about
several paradoxes. During Russia’s Islamic revival Tatars and Bashkirs both
modeled their own religious institutions on Bukhara, and distinguished
themselves from it. This sort of tension manifested itself by the creation of
Sufi-inspired Islamization narratives connected to the city of Bulghar and
to the Prophet Muhammad himself, thereby excluding many existing local
Islamization narratives linked to Central Asian cities. At the same time, we
see the emergence in Bukharan fashion among Muslims in Russia. A simi‑
lar tension, or even paradox, is evident in the narratives of Islamic reform‑
ism and jadidism, which depict the origins of Tatar reformism to have been
in the conflicts of Tatar scholars in Bukhara, namely Abu’n-Nasir al-Qur‑
sawi, and Shihab ad-Din Marjani. However, Tatar reformers did not bring
Islamic reformism to Bukhara; it was already there, and the relationships
of these scholars with their Bukharan and Central Asian colleagues was
more complex. Marjani himself credits Central Asian scholars with con‑
tributing in a very positive manner to his own development as a scholar.
His own career as an instructor in Bukhara in the 1840’s shows that he was
free to explore a wide range of reformist ideas, and disseminate them.
Similarly, from our sources, particularly the Tarikh-i Barangawi, there can
be no question that for the keen student in Bukhara under the Manghïts,
the opportunities for scholarly development were impressive, despite
conclusion 193
whatever institutional obstacles may have existed. And after all, that is all
one can reasonably ask of higher education.
If the critique of Bukhara emerges as a leitmotif of the Tatar historical
narrative in particular, we must not confuse this polemical narrative with
a frank description of the Tatar and Bashkir environment in Bukhara. In
these writings Bukhara emerges as more of a straw man, a source of fake
contrasts between a supposedly “advanced” Russia and a “backward”
Central Asia. For example, in jadid critiques Bukharan education and
Bukharan Sufis appear as stand-ins for critiques of traditional madrasas in
Russia, and for Sufis in Russia, who were usually indifferent to jadidism,
and sometimes opposed it. The critique of Bukhara was also a critique of
bokharis, who continued to enjoy prestige in the Muslim community.
Similarly, the jadid critique of the Emir of Bukhara’s despotism was no less
a critique of the Tsar, who, after all, was as attached to absolutist principles
as the Emir of Bukhara, if not more.
Bukharan prestige did not wither away or die a natural death in Russia.
Islamic education was outlawed in 1924, and the thread of a dynamic and
centuries-old educational system was cut. As for Bukhara, after its an‑
nexation to the Soviet Union its waqfs were abolished and its madrasas
were closed. Jadid and Soviet narratives would maintain that nothing was
lost as a result of the abolition of the madrasas, but the Tarikh-i Barangawi
and other sources hint at what had existed there, and we will probably
never know fully what disappeared.
In the end, Bukharan prestige was something that neither the Islamic
reformists, nor the Soviet authorities were willing to do without. Islamic
reformists and jadids sought to make their own shrine out of the tomb of
Imam Bukhari, initially proposing it as a reformist alternative to the tomb
of Baha˒ ad-Din Naqshband. They argued, disingenuously, that hadith stud‑
ies were non-existent in the Bukharan madrasas, clearly seeking to mo‑
nopolize their conception of the proper way in which to study hadith.
Reformists later came to dominate the Soviet Islamic establishment, and
the Soviets even brought visiting heads of states from Muslim countries to
Imam Bukhari’s tomb. Finally, the Soviet authorities in 1945 even reopened
the Mir-i ʿArab Madrasa, and paradoxically sought to associate their re‑
formist Islamic establishment with Bukharan prestige, which reformist
clerics in Tatarstan continue to invoke.
194 conclusion
bibliography 195
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TAA Tawarikh-i Alti Ata
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index
Khiva 14, 31-32, 53, 56, 78, 80, 95, 181- Mah-i Kamal bint Mulla ʿUmar 23
182 Mahmud Khalifa (Sufi shaykh) 20
Khatun qizgha birgän bozuq kingäshni Mahmud b. Yahya b. ʿAbd al-Karim,
bozu 71 Khalifa 119
Khivans 55, 82 Majid Ata 139
Khiyaban Madrasa 101, 103, 124, 131, Makar’evo Fair 57, 64
133 Makhdum-i Aʿzam 88
Khojand 23, 85, 89, 103, 139 Malek-khuzha 38
Khoqand 36, 53, 60, 63, 85, 89, 102, 108, Mamliutovo, see Mawlud
139, 158, 175 Manghït Dynasty 3, 12, 75, 104, 107, 110,
Khorezm 44, 51, 57, 78, 84, 93-94, 112, 124, 158, 174-176, 179, 181
183 Manghït tribe 33, 93
Khotan 18, 23, 108, 140 Mangïshlaq Peninsula 51
Khotongs 31-32 Manhaj ad-Din al-Jabali al-Iske Awïli 25
Khudayar Khan 86 manuscripts 7, 10-12, 125-129
Khudayberdi b. ʿAbdullah al-Baysuni 90, Maktubat 129
105, 177 Mari El 15
Khwaja Afaq 139 Marghilan 139
Khwaja Ahrar 87, 139, 188 Marjani, Shihab ad-Din 5, 12-14, 18-21,
Khwaja Arslan (saint) 139 24-25, 55, 89-90, 96, 98-99, 103, 105-
Khwaja Bulghar, see Hasan b. ʿUmar al- 107, 111, 122-124, 127, 131, 155-159,
Bulghari 175-176
Khwaja Davlat Madrasa 103, 133 Mashaikovo 43
Khwaja Ishaq (saint) 139 Mäshhür-Zhüsip Köpeyulï, 14, 40, 154,
Khwaja Juybar-i Kalan Madrasa 133 179
khwajas, see sayyids Masjid-i Kalan Mosque 89
Kiakhta 45, 47 Maslahat ad-Din Khojandi 139
Kimiya as-saʿadat 123 mathematics 105, 121, 123-124
Klaproth, J. 45 Maturidi, Imam 139, 168
Kopeev, see Mäshhür-Zhüsip Köpeyulï Mavarannahr 37
Kostenko, L. F. 84 Mawarannahrda sayahat 162-169
Kräshens 85 Mawlud 54
Krasnovodsk 99, 164 Mazar-i Sharif 118
Kuban 36 Mazarbashï 15, 18-19, 122, 126
Kubravi, Najm ad-Din 161 Mecca 41, 108, 172
Küchüm Khan 37, 45 Medina 172
Kuhistan 89 merchants
Kukaltash Madrasa 78, 106, 133 Armenian 53
Kusam b. ʿAbbas 139, 188 Bukharan 28, 43, 47, 51, 55-56, 59,
Kuznetsk 47 154
Central Asian 28, 54, 45, 60-62, 64, 66,
lashmany 29 154
logic 106-107, 120, 122, 124 Greek 53
Lutfullah b. ʿInan al-Bughulmawi, Persian 51
Mufti 88 Qazaq 59
Russian 53
Machkara 18 Tatar and Bashkir 28, 53, 56, 64, 66, 80,
Madrasa-yi Safid 139 154
madrasas Merv 164
in Bukhara 4-6, 100-102, 132-133, 174 Meyendorff, Georges de 81, 83, 95
in Russia 132, 149, 159, 174 Mikhail Fedorovich (tsar) 51
in Turkestan 100-102, 174 Miller, Gerhard 37, 50
index 211
Turkistan (city) 2, 36, 41, 60, 84, 141 Wildan b. Akhta al-Qazani al-Khwarazmi
Turkmens 32, 40, 92, 95, 109, 134, 137, 93
183 Witkiewicz, Jan 82-83
Tursunjan Madrasa 101, 133
Tusi Khan 78 Xinjiang 13, 173