lIRCJCA Research Gentre for lslamic- History, Art and Culture
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Proceedings of the Second International Symposium on ISLAMIC CIVILISATION IN VOLGA-URAL REGION
~ VOLGA-URAL BÖLGESİNDE İSLAM MEDENİYETİ II. Milletlerarası Sempozyumu Tebliğleri
istanbul 2008 -- Baghish/au (dedications) asa source on the culture of folk Islam of the Volga Tatars: based on materials of expeditions of the 1990's
Guzel Sayfullina
Baghish/au (dedication) is aiı important part of the ritual of redtatian of the Quran. lnitially, it was an obligatory conduding element of the recitation of the whole book. The terms used towards it co nfırm such a function of t he dedica tion: khatim ("one who reads the Quran through to completion");1 khatm2 or khi:item3 ("reading the Quran to completion").4 The Dictionary of /qra Jslamic Pub/ications (Internet) gives even more concrete interpretation of the term: "khatma - is a recitation of the whole Quran, espedally in memory of a deceased person at the end of which there is a supplication to Allah Subhanahü wa Ta'ala to give its heavenly reward to the deceased and to f orgive him or her and all the Muslims". This fact, namely, the necessity to read dedications not in daily religious service, but in special cases, explains why such texts are just shortly mentioned in reli gious manuals, or hot mentioned at alL Thus, a popular textbook of the begin ning of the - 20t~ century "Ghiybadate lsfamiya" by Ahmadhadi Maksudi, re printed in Kazan in 1989, gives just a smail prayer in Arabic, under the title «Kopbl)H yKbı6, cl)aa6biHbıl)paaXIlapra 6arbıwnaraHAa, 6y ı.1nl) AOra Kbıj;jnbiHbıp" (This is a prayer to read after the redtatian of the Quran and to dedicate its re wards to the spirits\souls).5 The study of the Tatar fölk religious culture of the past century shows a different attitude to the conduding prayer. First of all, here it becomes a constant ele ment of the recitation of any part of the Quranic text, be it several suras, a single sura or some ayats. In this respect its function can be compared to the function of 11niyat" (intention), wit h which every Muslim should begin the prayer. Like
1 Frank, Alien J., J. Mamatov. Dictionary of Central Asian lslamic Terms, Dunwoody Press, 2002, p.75; Xl)M31AH K.3., MT)xMyroa M.lt1., CT)i1cjıy11m1H r.w. rapl)nYf:ı-ı-arapYa-pycYa allbiHMallap CH>311ere. K., TKH, 1965, p.652. 2 Frank, Alien J., J. Mamatov, Id em, p. 75. 3 Xl)M31AH K.3., MT)xMyroa M.lt1., CT)i1cjıyi1111AH r.w., Id em, p.686. 4 • Frank, Alien J., J. Mamatov, ldem, p. 75. 5 MaKcyAIA, A. rbıi16aAT)Te IAC/laMIAR. Ka3aHb, TKH, 1989, p. 105. A similar short d edication is given in the collection of prayers "Shökriinii kitabi" published in Kazan in 1990s (not dated). 52
"niyat", the dedication is formulated in texts of prayers in Arabic.6 But in addi tion to them, Muslims recite their dedications in their own language. These de dications, being more free in a shape, can express all hopes and "requests" to Allah. They can touch subjects, which go far out of the frame of normative Islam and to a large extent reflect traditions of local culture (it is interesting to note that such interpretation of dedications charaeterizes contemporary publications of Tatar baghishlçı_u) . The study of Tatar baghish/au as a part of the Quranic recitation became, in a way, an opening in this respect: until recently this element of religious culture of the Tatars had escaped scientific attention.7 Together with the main ideas of lslamic teaching, their content reflects elements of pre-lslamic (pagan) beliefs of the Tatars and shows a significant influence of Sufi traditions. In some cases some baghish/au can be compared with an encyclopaedia of folk religious cul ture, which characterized Tatar society in the 20th century. Having concrete peculiarities in their content and structure, they also can be called a special kind of folklore. lt is understandable that changes of Tatar religious culture in the 20th century influenced this tradition as well, which can be d iscovered in comparison of texts recorded from people of different generations and different education. In dedications of "old tradition" one can meet the whole complex of religious ideas typical for Tatar Muslim culture of pre-revolutionary _period. The evidence for that is their strong connection with religious literature published at that pe riod. Contemporary examples of dedications represent rather a brief "abstr.act",· where just the main parameters of the "normative" dedication ar·e included (see
6 The significance of these elements in the normative service, according to existed popular reli gious literature, however, is di'fferent. If the texts of "niyat" are given in all manuals on namaz, the texts of concluding prayers can be given as additicnal information. 7 Among_not numerous editions of such texts the publication of the famous Kazan orientalist G. Sablukov should be mentioned (CaeAeHı-ıA o KopaHe, 3aKoHonono>t<ı-ırellbHOi1 KHI!Ire MyxaMMeAaHcKoro aepoy4eHı.1A, K., 1884. p. 74); .as well as the publication of the missioner Ye. Malov (M11ccı-ıoHepcrao cpeAI1 MyxaMMeAaH ı-ı Kpew.eHbiX rarap. K., 1892, p. 128). J. Zaynullin includes a baghish/au, recorded in 1973 intq his book "XVIII -XX Hlb3 6awbıHAa rarap pyxaHI1 1JAf:ı6ı-ıATbı: Kopol)H rl)
8 A good example for that is the edition «Kopbi)H 6arı,ıwnay AOranapbt". AnaHai:i Mf)Yere. lı1MaH, Ka3aH, 1999. 9 The content of the prayer (in Arabic) and the commentary by A.Maksudi are demonstrative in this sense: "R Pa66ı.ı ... YKbtnraHHbtfı ci)ea6btHbt MJbCenMaH ıvif)ernf)peHefı ı,ıf)p6epeHefı KaHnapbtHa ı.ıpewAepren ... MoHbt yKbtraHAaH cofı H>3eHefı RKbtH Mi)emf)peHe ı.ıceMni)pe sf) aranapbtHbttı ı.ıceMnl)pe ı-ıni) 6epf)M- 6epf)M 3t-1Kep ı.ıre6 Ybtrap ... » (Ya Rabbi, transfer the reward of the read \Quran\ to the souls of every died Muslim ... After the reading this, one should recite the n ames of close died people and their fathers one by one). - AxMeTXaAı-ı MaKeyAı-ı «fbti16aAf)re ı.ıcnaMı-ıR». Ka3aHb, TKH, 1989. P.106. 54
include a wide circle of names, from Allah, the Prophet, forces of nature, to rela tives, neighbors ete. Such baghish/au turn int o a kind of narrative poem, which udemands,. special principles for uniting the composition. The main 11device" in such cases is repeti tion. It can be repetition of names (such as 11.YO Rabbim"; "Ilahi ber Hodaem"), or phrases ("Üzer:ıgneng rizalighi öchen bu/sin"; "ruh shiirifliirenii baghish/adim" and others). Goirig through .the whole text as refren, often being thrice repeated, such elements provide the unity of the whole structure of baghishlau. 3. The re are a few constant elements of the content of baghishlau: asking God to forgive mistakes of the recitation, to protect at the Day of Resurrection, asking for blessing for those who have a protecting power, then enumeration of names of those for whom the text was recited and so me requests. The en u meration of names goes according to the order which is known for all Muslims and which is commen for texts of the widest circle, from folk stories and poetic çlassics of the Orient, to private supplications to Allah. First of all, there are names of Allah, archangels, prophets, the Prophet Muhammad, his companions and wives, four caliphs, forefather Adam and foremother Eve, shahids, some fıgures of the histo ry of Islam (!ike heroes of the Battle of Badr), some saints.10 But· the further breadening of the circle of mentioned names leads baghish/au out of established stereotypes and shows a specificity of the conm~ete ethno-regional tradition. lt can unite the ideas of orthodox Islam with other beliefs and combine facts of history of Islam with events of the modern life. Among many peculiarities of the content of Tatar baghish/au there are two, whicli seem to be especially important in the cantext of Folk Islam. These are: a) Significant influence of the pagan beliefs;
b) Connections with Sufi traditions (which seems to be quite unexp~cted for religious ide as preserved in conditions of the Soviet society· to the e nd of the · 20th century).
The belief in only Allah is united here with the belief in other divine powers, in particular, natural powers (or ,basis- nigez- of life). The request for blessings for
10 Similar hierarchy of names and requests to Allah is given by·C. Padwick in her work, which ana lyses texts of prayers spread al most everywhere in the Islam le world. One of such requests is the asking to make a narrow grave the spacious one and to illuminate it (the subject, which is often repeated in the Tatar baghish/au too). See: Padwick, Constance E. Muslim Devotions. A Study of Prayer-Manuals in Common Use London: S.P.C.K., 1961. ss
"lords" of elements (Earth, Water, and Fire), Sun, Moon, stars, forest ete. (as an award for the recitation) characterizes many baghishlau:
KoRw aHacbıHa pf)xMf)Ten 6epnf) ~ı~pewTep.
R Pa66bıM, ra31ı13 Alınaı,ıbıM, aı:inapHbln, ı:i011Ab1311apHbln, KORWilapHbln lı!CQH/lere Jb4eH 6yi1CbiH,
ı<~ı~pnf)pHen, Kı-t>Kilf)pHen Tb1Hbı4nbırbı Jb4eH 6yncbıH ...
/Transfer \it\ with your mercy to the Sun- Mother.
Ya Rabbi, my dear Allah, let it be for the well-being of Moon, stars, Sun, let it be for the pea ce for Earth and Heaven .. ./11
V1naı,ı~ı~ Pa66bıM- xyı YpMaH xyı K~ı~p xyı YpMaHHbln Y!biHbiH Rra6bı3, we burn woods of Forest, CyHbın, vinaı,ı~ı~, cybıH 34f)6e3; we drink water of Water, K~ı~p xyı K~ı~peHf) 6acbın ı:ilbp~ı~6e3; we walk on their earth, is n 't it? l,lf)MMf)ceHen pyXIlapbı waT 6ynbın Transmit it to their spirits PYXJ1apbıHa ı.1pewTepcf)n ı.1Ae, to please all of them, nMiı!H, Pa66bıM, xyı '~Hı.1re3 lı13renf)peHf), Hı.1re3 xyı 11 Recorded from Fahira Mu/lagalieva (b. 1917) in 1991. lske Yerek village, Balta~i district of Ta tarstan. 12 Recorded from Marfuga Zalilava, b.1921, in 1995. The /ske Kiiriimiit village, Chistopol district of Tatarstan Republic. 56 Cy ı-13renT)peHT), ey xyı YT 4>ı-1pewTT)nT)peHT), Hı-1re3 xyı To the angels of fire, to the lords offire."f3 ">t<ı-1p-KyK 4>1-1peWT3113peH3 6arbiW/IaAbiM ..." rı dedicated \it\ to the angels of Earth and heaven ... " f 4 "IOn xyı Enra xyı Firstly, is the interpretation of the dedication itself. lt outgrows the functions of simply conclusion of the recitation and turns to a supplication for intercession from those who are mediators between believer:s and Allah, and who are en dowed with status of saint. Beginning with the Prophet Muhammad, the enume ration of such names can represent history and culture of Sufism from its early stages. They are: Vöyse/-qarani, Mansur ai-Hal/ajj, Shaykh Hösön ai-Basari, Bas tami {Abu Yazid /Bayazid Bistami), Shams-i Töbrizi, leaders of Sufı orders as ·Ah mad Yasawi, Ja/a/eddin Maulana Rumi, Bahauddin {Naqshband), also Imam Rab bani {Sirhindi); heroes of Sufi stories, such as Hojja Nasreddin; also persons, who 16 are known as saints in different Tatar villag~s (like Bayrash-hajji önbiya , öüliya 13 Recorded in 2001 from Zaytuna Ganieva, b.1934, in the 0/i Bulgayar village, Chüpriilf! district of Tatarstan. 14 Mentioned in the texts of: Halisa Kurt/aeva, b.1939 (recorded in Keche Gina village, Chüpröle dist.rict of Tatarstan, in 2001); Halida' tdiyatava, b.1929 (recorded in the 0/i Bulghoyar viiiage of the Chüpröle district ofTatarstan, in 2001). 15 Recorded from Sabiriya Bashirava, b. 1938, in 2001. Sliaymurza village, Chüpröle district of Tatarstan. 16 "According to the tawarikh-i bulghariyya", it was Bayrash, a pupil of Ahmad Yasawi, who brought Sufısm to the Bulghars".- Kemper, Michael, "The history of Sufısm in the Volga-Urals", 57 .. lshmohiimmiit, Kisekbash, Mohiddin babay, Mustafa babay, Bokhari babay) and many others. In addition to histarical personalities, there are mythological characters (such as Seven Sleepers (Askhabe Kahf), piihlevan-hazratlar (n1jvneeaH, a hero), and be ings from the world of unseen·: archangels, angels (following people in their ~~r- . thy life, guards of Paradise and Hell and others), and alsa ghayib iriinnöre - 360 /366/ unseen spirits who help Muslims at the necessary moment.17 One of the most important of them is Hozur (Hozur-1/iyas), who takes a special place in be liefs of Turks Muslims, the fallawers of the Yasawiya and Naqshbandiya18 orders (in the texts of Ahmad Yasawi and Suleiman Baqirghani is mentioned as their protector, companion· and teacher).19 lt should be noted, that texts of same baghish/au recall associations with "pir nama" and "si/si/ii", where the names of wide circle of shaykhs (alsa the Tatar shaykhs) are represented?0 Alsa, they can be compared with same works of Tatar poets, where the names of prominent mystics are mentioned.21 lslamic Civilisation in the Volga-Ural Region, Proceedings of the International Symposium, Kazan, 8-11June 2001, IRCICA, Istanbul, 2004. Pp.36. 17 On ghayib irönnöre see, for example: Frank, Alien J., J.Mamatov. Dictionary of Central Asian lslamic Terms. Dunwoody Press, 2002, p.132; The Dictionary of Islam of the lqra /slamic Publica tions {Internet); Reichl, Karl. Hero and Sa int. lslamic elements in Uighur oral epics.-'- Journal of the History of Sufısm 3 (2001), p.7. See alsa: Mı.-ujıbı HapOAOB Mı-tpa. PeA. C. 22 This subject (360 saints, Seven şaints ete.) is touched in the monograph of A.Shimmel. See: Schimmel, Annemarie. Mystical dimensions of Islam. The University of North Carolina Press. 1976. P.202. 23 See: cacııHYilllHHa P. Apa6cKaR KHHr.a B AVXOBHOH KYilbTYPe rcrrapcKoro HaPOAa. K., AllMa-llHT., 2003. P.l26. 24 Dalail al-khayrat. Translated by Siddi Hassan Rosowsky: http://www.deenislam.co.uk/dalail.htm P.12. 59 Like in baghishlau, the request of blessings and forgiveness concerns all believ ers, men and women, living and died. Compare: "O Allah, forgive me my sins and my parents, and bestow mercy upon them, and all the believing men and wom en, all the surrendering men and women, the living and dead, and may blessings ensue ~n us, O Lord, forgive, bestow mercy, and You are the Best of the Merci ful" {ldem, p. 30). Baghish/au: "Ya, my God (Rabbi Hodaem), grant with Your mercy all of us, all of our children, all of faithful Muslims; grant us with the intercession of o ur Prophet" (see note ll). "1 dedicated the recitation to the noble souls of fathers and mothers of all of us, /all/ grandmothers and grandfathers, /all/ male and female relatives, all souls whose hopes are with us!" (see note 15). There are many "details" in the texts of baghish/au, which repeat (or resemble) "Da/ai/" and show si~ilarities in the interpretation of moments, which are prin ciple for all Muslims (like the Day of Judgment, the meeting un der the banner of the Prophet Muhammad, the possibility to see the face of ~Ilah in Paradise and others): "O Allah, O Lord, gather us in his company and beneath his flag, have us drink · from his drinking bowl and avail us of his love, Amen, O Lord of the Worlds" ("Da/ail", p. 42). "Ya Rabbi, at the Judgment Day (Qiyamöt) g!ve us a place u nder the Liwayya harndi flag 25 of our beloved Söyyed möü/önö/" • " ... And weigh down the scales there by with good actions" ("Da/ail", p. 57). 25 Recorded from Sabiriya Galiu/lova, b. 1930 and lives all her life in the lske Shaymurıa village, Chüpriile district ofTatarstan. Recorded there in 2001. 60 " ... And favour me with a glance at Your Noble Face among the dear ones on the Day of Excess and Reward" ("Dafail", p. 47). " ... for the holy deeds to be heavy on the scales (mizan}, for easiness when crossing the Sirat-bridge, for the chance, coming to Allah the Most High ~ to see His face". (see note 14). «My God (1/iihi}, when 1 enter Paradise, let me watch the face of Allah the Most High (Allah Tiigalii) endlessly-endlessly-endlessly!..» (see note 12). The list of similar comman places could be continued. If the main idea of "Do/aif al Khayrat" was seeking for blessings for the Prophet Muhammad and for his intercession, the book 11Unber Ahmad" had to h_elp Mus lims to get the intercession of masters with such name (the comr:nentary given in one of catalogues demonstrates this aim openly: "The book with explanation of the prayers to read when the help of Eleven Ahmad is necessary").26 The studied baghish/au show the popularity of these "protectors" for Muslims: almost in every text one can meet mentioning of Eleven ~hmad (at the same time, the performers did not explain who were these Eleven Ahmad /apart from Ahmad Yasawi, who could be mentioned alsa separately). The brochure "Unber·Ahmiid" was one of those editions, which were published 1 repeatedly by different publishing houses at the end of 19 h - beginning of the 1 20 h century (it is worth mentioning that in the·catalogue of Karimov Brothers company of 1907 it appears with the note "tasawwuf'). 27 lt is written with very simple language, understandable for any not very experienced reader of that time. The book is anonymous, like many collections of prayers of that time. In centrast with other religious publications where the necessity of dedication can be men- 26 "Xaı tioned among other properties of the text, this book appears as direct guide of dedications, pointing out in which cases and which names should be called. This function of the book is shown in the subtitle itself: "With an explanation, how to receive protection of the Elev~n Ahmads by reading their names".28 Below; it is mentioned that the dedication to these names should be read after the daily redtatian of the "Mu/k" sura; and on Friday this sura should be redted eleven times. The redtatian of the sura "Mu lk" and the dedication should be accompa nied by spedal ta~bih (in Persian), read 70 times. Only in such a case the request for their protection will be effident, and the forgiveness of Allah can be reached, - is emphasized in the book. These are the fallawing names: Aüwöl Ahmöd Mörsi/29 Ikenche Ahmöd Hönba/ Öchenche Söyed A~möd Köbir Dürtenche Ahmöd Yasawi Bishenche Ahmöd Jurjöni Altinchi Ahmöd Ründö Jidenche Ahmöd Höer öi-Föttah (Fitah) Sigezenche Ahmöd Wöinö {Winö) Tugizinchi Ahmöd lami · Uninchi Ahmöd lsfahani. Unberenche Ahmöd lrkam. The interpretation of the names of Ahmads (but not of all of them!) in the book is quite concrete: each protector has his own, often "professional" qualities. So, the one who seeks glory should apply to Han bal; the one who· has problems in mundane life -to lrkam; for the justice one should apply to Ahmad Jami; for a child - to Kabir. The traveler should redte the "Ya Sin" sura and dedicate it to Ahmad Yasawi. With the name of Ahmad Jurjani one should pray for bread.30 lt is interesting that the fallawing numeration of protectors given in the book is not solely connected with the name of Ahmad; they are: Imam Aghzam (for sel- 28 "Unber Ahmiid". Ka3aHb, nmorpaıjıı.ıR 6.,lJ.oM6poecKoro, 1897. Translation of the book is given in Appendix. 29 The name of the Prophet Muhammad. 30 lt is worth mentioning that in this part of the text the word "dedication" (öaghishlau) is re placed with the word "intention" (niyat). 62 lers of textiles), ldris (for tailors); writers and copyists should pray with the name of Hujja Mawlana Jalaleddin \Rum1\ who is called the master of this profession. The mentioning and praising of the Prophet Muhammad will bring luck at the time of traveling with a caravan;31 the mentioning of 'Ali will help to recreate. Then, with similar commentaries, the Mather Eve, Zenki-baba; Hujja Danesh mand, Hujja Pahlevan/2 Hozur-lliyas, Hujja. Gilfan, Suleiman, /smail, Hujja Ba hauddin, Hubbi-Hujja, David are mentioned. Coming back to the names of Eleven Ahmad, it should be mentioned that not every name was commented in the brochure, as well as there was no any expla nation why just this number became so important. To same. degree, the answer can be found in the article "The description of the seal of Ahmad Yasawi" by P. Akhmerov (1896).33 The author introduces here the "Seal of Yasawi", which presents inscriptions of el eve n n ames beginning w ith the farename Ah ma d. According to P. Akhmerov, who was the fırst to deseribe it in literature, it is a precious relic, which was kept in the Mosque of Hazrat Sultan Ahmad Yasawi in Turkestan. Because of protect ing power of the written nam es the seal could be used as an amulet. The seal represents a circle (with an eleven/!/ centimeters diameter), in the cen ter of which the writing "Hazrati Sultan Ahmad Yasawi. 1212"34 is placed. On ten radians originating from the center, other names are written (with three excep tions they repeat the list from the book).35 31 The moment, which attracts special attention, is that the Prophet Muhammad is not of more importance than other "masters". 32 The name of Peh/evan-ata is mentioned among known Central Asian Sufis by S. Demidov. - AeMHAOB C.M. CycfıH3M s TypKMeHHH (3sonıoU.HR ..., nepe>ı . . . The fa ct that the name of Yasawi is in the center, when the name of the Prophet Muhammad is written just in one of ten equal radians (the same attitude we can see in the book), proves high status of this mystic among Turkic Muslims includ ~ ing the Volga Tatars (the famous expressian "If Muhammad is in Medina, Hojja Ahmad is in Turkestan" was spread among Tatars too). In this context, it be comes ·understandable why the expressian "Eieven Ahmad" and the name of Ahmad Yasawi himself appear in dedications so often (alsa, we should keep in mind that "Hikmets" by Yasawi were always popular in the Volga-Ural region). lt shows that traditions (or, at the end of the ıoth century, "memory") connected with the name of Yasawi were stili alive among Tatars. Generalizing, one can say it about traditions of the Central Asian Sufism in a whole; the list of names men tioned in baghish/au demonstrates it. Apart Ahmad Yasawi himself, there are: Hakim-ata /Suleiman Baqirghani/_ Hobbi-Hujja, Gambar~ana, Zenki-baba, Hujja Pahlevan, Hujja Daneshmand, Askha-hujja, Bayrash-hajji, shaykh Qasim-baba and others.36 Eve n a brief review of Tatar dedications shows that the study. of these materials can en rich our knowledge on the Tatar religious culture in one of the most dra matic periods of its history. This textual tradition proves that, in spite of all events of the 20th century, the knowledge of Islam in the Tatar folk milieu even to the end of the century was quite solid. Alsa, we can see that its preservation and original development show the strength and vitality of the culture of folk Islam among Tatars at that time. 36 Information on these names in the cantext of the Tatar culture one can fınd in the works of A.Sibgatullina. See, for example: Cı.i6rary11111-1Ha 3. l'lnaı,ıı-1 rawbı~nap IOllbiHHaH. Cy