An Islamic Biographical Dictionary Of The Eastern Kazakh Steppe 1770-1912 (Brill's Inner Asian Library)

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

BRILL’S INNER ASIAN LIBRARY edited by NICOLA DI COSMO DEVIN DEWEESE CAROLINE HUMPHREY VOLUME 12

AN ISLAMIC BIOGRAPHICAL DICTIONARY OF THE EASTERN KAZAKH STEPPE 1770-1912 QURB$N-#AL^ KH$LID^

EDITED BY

ALLEN J. FRANK AND MIRKASYIM A. USMANOV

BRILL LEIDEN • BOSTON 2005

This book is printed on acid-free paper.

Library of Congress Cataloging-in-Publication Data Qurb§n-#alÊ Kh§lidÊ, 1846-1913. An Islamic biographical dictionary of the Eastern Kazakh Steppe, 1770-1912 / Qurb§n-#alÊ Kh§lidÊ ; edited by Allen J. Frank and Mirkasyim A. Usmanov. p. cm. — (Brill’s Inner Asian library, ISSN 1566-7162 ; v. 12) Includes bibliographical references and index. ISBN 90-04-14127-8 1. Scholars, Muslim—Kazakhstan—Biography—Dictionaries. 2. Muslims—Kazakhstan—Biography—Dictionaries. 3. Islam—Kazakhstan—History—Dictionaries. I. Frank, Allen J., 1964- II. Usmanov, Mirkasym Abdulakhatovich. III. Title. IV. Series. BP63.K3K43 2004 297’.092’25845—dc22 [B]

2004057065

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

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CONTENTS Acknowledgements. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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Introduction The Author and his Works . . . . . . . . . . . . . . . . . . . . . . . . . ix Islam in Eastern Kazakhstan and Dzungaria . . . . . . . . . . . xiii Islamic Biographical Dictionaries in Imperial Russia. . . . . . xviii The Manuscript: Its Scope, Sources, and Language . . . . . . xx Editors' Notes on the Edition. . . . . . . . . . . . . . . . . . . . . . . . xxiv The Dictionary English Translation and Notes . . . . . . . . . . . . . . . . . . . . . . . Turkic Text. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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

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

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the author and his works

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INTRODUCTION The Author and his Works Qurb§n-#AlÊ Kh§lidÊ (1846-1913) Qurb§n-#AlÊ Kh§lidÊ al-$yagåzÊ al-ChawchagÊ is the author of several major and substantial historical works dealing primarily with the history of the eastern Kazakh steppe. His historical writings, both manuscript and printed works, are essential sources for the history of Kazakhstan and Xinjiang. They also stand out for their originality, and for the author’s mastery of oral sources.1 Qurb§n-#AlÊ was born in 1846 in the town of Ayaguz, a Cossack and merchant settlement and district seat at that time officially known as Sergiopol’, and located in eastern Kazakhstan, on the highway linking Semipalatinsk with the Semirech’e (Zhetisu). Ayaguz lies within the territory of the Nayman Kazakhs, a major tribe forming part of the Middle Horde (zhuz).2 His formal social status both as a Russian subject, and within local Muslim society as well, was as a “Chala Kazakh.” Chala Kazakhs were historically the children of Central Asian, Tatar, or Bashkir fathers and Kazakh mothers. “Shala” (spelled “chala” in Kazan Tatar orthography and in Russian documents) is a Kazakh word meaning, “halfway” or “partial.” As such, Chala Kazakhs were formally excluded from the patrilineal Kazakh kinship system, but were nevertheless part of Kazakh society, often living among Kazakh nomads and, of course, being linked to Kazakh society by kinship ties. Chala Kazakh status essentially placed the individual and his descendants in a legal category that was more or less identical

1

On Qurb§n-#AlÊ cf. Mirqasïym Gosmanov, Qaurïy qaläm ezennän, 2nd ed., (Kazan, 1994), 317-322; D. Kh. Karmysheva, “Kazakhstanskii istorik-kraeved i etnograf Kurbangali Khalidi,” Sovetskaia Etnografiia 1971 (1), 100-110; Allen J. Frank and Mirkasyim A. Usmanov, Materials for the Islamic History of Semipalatinsk: Two manuscripts by AÈmad-WalÊ al-Qaz§nÊ and Qurb§n#alÊ Kh§lidÊ, ANOR 11, (Berlin, 2001), 63-67. 2 The Kazakh tribes were (and are) organized into into three major groupings, called “zhuz” in Kazakh, and often translated as “orda” in Russian and “horde” in English; cf. V. P. Iudin, “Ordy: Belaia, Siniaia, Seraia, Zolotaia...,” Kazakhstan, Sredniaia i Tsentral’naia Aziia v XV-XVIII vv.,” (Alma-Ata, 1983), 106-165, cf. especially 140-154.

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to that of Kazakh nomads, at least as far as the Russian authorities were concerned. That status was, by the standards of imperial Russia, relatively privileged.3 Chala Kazakhs, like Kazakh nomads, were exempt from the most onerous obligations placed on the peasantry of Russia proper. Since Chala Kazakh status held obvious benefits for Muslims from Russia, it should not be surprising that Tatars and Bashkirs with no kinship ties to Kazakhs nevertheless sought to obtain Chala Kazakh status. Evidently Qurb§n-#AlÊ’s father, Kh§lid, succeeded in doing so, and in fact Qurb§n-#AlÊ points out that while he was in a legal sense a Chala Kazakh, his ancestry on both his parents sides was from the Kazan region, and that ethnically he was a “Nughay,” that is, a Tatar.4 In fact, Qurb§n-#AlÊ traced his ancestry on both his parents’ sides from the village of Urnashbash, in Kazan province’s Kazan district. In a manuscript genealogical treatise Qurb§n-#AlÊ traces his ancestry back to a figure named Türkm§n B§b§, who is said to have come from Khiva during the reign of Abå’l-Gh§zÊ Bah§dur Kh§n (r. 1643-1663) and to have settled in the village of Sarda, in Kazan province. In Sarda Türkm§n B§b§ had three sons, B§ymur§d-QÙl, MuÈammad-Q§dirqÙl, and BÊkb§w. BÊkb§w settled in the nearby village of Urnashbash, where he had a son named #Usm§n (Ghosman). #Usm§n’s son was BÊkqÙl and BÊkqÙl’s son was Kh§lid, Qurb§n-#AlÊ’s father. Qurb§n-#AlÊ’s mother, #AfÊfa, was also descended from Türkm§n B§b§, but she was descended from Türkm§n B§b§’s son MuÈammad-Q§dirqÙl.5 Beyond her genealogy Qurb§n-#AlÊ tells us little about his mother; as for his father, he informs us that Kh§lid was a merchant and a ȧjjÊ. It should not be surprising that he was a source for some of the accounts related in 3

For an informed discussion of the imperial Russian “estate” (soslovie) sytem cf. Gregory L. Freeze, “The Soslovie (Estate) Paradigm in Russian Social History,” American Historical Review 91/1 (1986), 11-36. 4 Taw§rÊkh-i khamsa-yi sharqÊ, (Kazan, 1910), 387; it should be noted that Qurb§n-#AlÊ used the self appelation “Nughay,” which Kazakhs and Central Asian Muslims used to refer to Muslims from the Volga-Ural region and Siberia. “Nughay” was in fact widely used as a self-designation among Volga-Ural Muslims inhabiting the Kazakh steppe, including in Dzungaria; cf. Allen Frank, Muslim Religious Institutions in Imperial Russia: the Islamic World of Novouzensk District and the Kazakh Inner Horde, (Leiden-Boston, 2001), 70; Mirkasiym Usmanov, “Tatar Settlers in Western China (Second Half of the 19th Century to the First Half of the 20th Century),” Muslim Culture in Russia and Central Asia from the 18th to the Early 20th Centuries vol 2, Anke von Kügelgen, Michael Kemper, Allen Frank eds., (Berlin, 1998), 244. 5 This genealogy is located in a manuscript in the private collection of M. A. Usmanov; cf. Gosmanov, Qaurïy qaläm ezennän, 2nd ed. (Kazan, 1995), 323.

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Qurb§n-#AlÊ’s writings.6 He mentions a younger half-brother, MuÈammad-Sh§h b. Kh§lid, who studied in Semipalatinsk and Bukhara, and who was a madrasa instructor in Chawchak. MuÈammad-Sh§h evidently died at a relatively young age. However, he does not indicate who MuÈammad-Sh§h’s mother was, or any other information relating to Kh§lid’s wives. Qurb§n-#AlÊ grew up in Ayaguz, and his primary education took place there, in the madrasa of Shaykh al-Isl§m $khånd b. MuÈammad‘§diq b. Ism§#Êl (d. 1889).7 He continued his education in Semipalatinsk, in the madrasas of the Seventh, and Eighth Mosques. One of his teachers there was Mull§ M§lik b. MuÈammad-RaÈÊm ShamawÊ, who was his main source for his history of Semipalatinsk, from which we know that Mull§ M§lik served briefly as im§m of the Seventh Mosque, and presumably taught in that mosque’s madrasa as well. Qurb§n-#AlÊ tells us Mull§ M§lik excelled in the sciences of history and geography. Evidently Mull§ M§lik, both as a source of information and as a scholar, had a strong influence on Qurb§n-#AlÊ’s own development as a historian, and certainly whetted his interest in orally-derived history.8 In the Eighth Mosque Qurb§n-#AlÊ studied under #Abd al-Jabb§r b. #Ubaydull§h, a locally prominent and well-respected scholar who was from Chistopol’ district in Kazan Province, and who had studied in Bukhara.9 Qurb§n-#AlÊ also studied under Kam§l ad-DÊn b. MuÈammad-RaÈÊm, who taught in the Eighth Mosque from 1865 until 1882. Qurb§n-#AlÊ names him as his instructor in the science of logic.10 At some point before 1871 Qurb§n-#AlÊ went to LepsÊ to study Qur’§n recitation with ‘af§ Q§rÊ b. J§rull§h, since in that year we know ‘af§ Q§rÊ granted Qurb§n-#AlÊ a diploma in Qur’§n recitation, and he formally attained the rank of im§m.11 We also know that he studied for a period of time in Bukhara.12 By 1874 Qurb§n-#AlÊ had completed his studies and was appointed im§m of the Tatar mosque in the frontier town of Chawchak (pronounced “Shäwshäk” by local Tatars and Kazakhs), a commercial center and garrison town located just inside the portion of the Kazakh 6

Cf. Taw§rÊkh-i khamsa-yi sharqÊ, 194-195; Biographical Dictionary fol. 21b. Karmysheva, “Kurbangali Khalidi,” 101. 8 Frank and Usmanov, Materials, 74-75; Biographical Dictionary, fol. 83b. 9 Gosmanov, Qaurïy qaläm ezennän, 317. 10 Biographical Dictionary, fol. 75a. 11 Biographical Dictionary, fol. 61a. 12 Biographical Dictionary, fols. 23a, 48a. 7

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steppe controlled by China.13 For some reason the im§m in Chawchak, named MÊr-#AlÊ, had been removed from his post in September 1873, and Qurb§n-#AlÊ was invited to take his place, evidently thanks to the efforts of a fellow Ayaguzi in Chawchak named \usn ad-DÊn AfandÊ.14 Qurb§n-#AlÊ also witnessed the reconquest of the town in 1874 by Qing forces, who suppressed a Dungan rebellion there. In Chawchak he fulfilled the duties of im§m, but also taught in the local Tatar madrasa. He would retain this post until his death in 1913. All of his historical works appear to have been written in Chawchak. In 1881 he became the chief judge [q§îÊ] for the local Turkic Muslims.15 This position evidently involved establishing close working relations in legal matters with the local Russian consul, as well as with Muslim notables in the town and its environs. He performed a pilgrimage to the shrine of the Aßȧb-i kahf in Kuna Turfan, and in 1897-1898 went on the Èajj, traveling from Chawchak to Mecca via Omsk, Moscow, Warsaw, Vienna, Budapest, Sofia, Istanbul and Syria. Beyond his accomplishments in Qur’§n recitation and Islamic law, Qurb§n-#AlÊ was also a remarkably skilled and productive historian. He produced two published historical works. The first appeared in print in Kazan in 1889, and is entitled T§rÊkh-i jarÊda-yi jadÊda. It also exists in several manuscript copies. The work is an account of the pilgrimage he undertook in 1885 from Chawchak to the town of Kuna Turfan, in Chinese Turkestan, to visit the shrine there of the Aßȧb-i kahf. It is a compilation of oral and written traditions recorded from local inhabitants, and deals with both local history and especially lore connected with local Muslim saints and shrines. It is a travel account, but other sections of the work deal with the history of the Dungans in the region as well, and is a major source for the hagiolatry and local traditions in Eastern Turkestan.16 13

This town is known as Chuguchak in Russian sources and as Tacheng in Chinese sources. 14 Biographical Dictionary fol. 42a.; cf. also Taw§rÊkh-i khamsa-yi sharqÊ, 334. 15 Gosmanov, Qaurïy qaläm ezennän, 318. 16 For a discussion of this work and its manuscript versions cf. H. F. Hofman, Turkish Literature: a Bio-Bibliographical Survey V (Utrecht, 1969), 75-78. In addition, at least one additional manuscript copy is located in Kazan University Library’s Islamic manuscript collection; cf. A. S. Fätkhiev, Tatar ädipläre häm ghalimnäreneng qulyazmalarï, (Kazan, 1986), 39. Scholars who have used and cited this work include Ho-dong Kim, “The Cult of Saints in Eastern Turkestan—The Case of Alp Ata in Turfan,” Proceeding of the 35th Permanent International Altaistic Conference, (Taipei, 1993), 199-226 and Masami Hamada, “Supplement: Islamic Saints and their Mausoleums,” Acta Asiatica 34 (1978), 79-98.

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Qurb§n-#AlÊ’s other published work is a 710-page compendium entitled the Taw§rÊkh-i khamsa-yi sharqÊ, that was published in Kazan in 1910. It is a major monument of Islamic historiography that developed in Imperial Russia. It contains extended treatments of the history of the khans of Khåqand, a history of Eastern Turkestan under the khw§jas, histories of Qålja and Chawchak under Chinese rule, a history of the Kazakh Middle Zhuz and of the Nayman tribe, and a history of the Semirech’e (Zhetisu) and the Ayaguz region under Russian rule. These chapters are based primarily on oral sources and clearly represent a lifetime of collection, most notably those of the Nayman Kazakhs, among whom Qurb§n-#AlÊ grew up. It also treats the ethnic history of the Turkic peoples of imperial Russia, and of the Mongols, and contains extended ethnographic treatments of the Kazakhs of the Middle Zhuz. Other sections of the work include Qurb§n-#AlÊ’s narrative of his Èajj pilgrimage, which he performed in 1897 and 1898. There are also chapters addressing the history of China and Japan, and a treatise on the Russo-Japanese War.17 Islam in Eastern Kazakhstan and Dzungaria During the first decade-and-a-half of the twentieth century, when Qurb§n-#AlÊ was compiling his biographical dictionary, Islamic religious institutions, and Islamic scholarship had attained a level of development and vitality that had never been seen on those area of eastern Kazakhstan, and that have not been seen since. The growth of Islamic institutions and Islamic knowledge in those regions was all the more remarkable as they had only been claimed, or reclaimed, as Muslim territory in the second half of the eighteenth century, with the Qing’s annihilation of the Dzungar khanate and most of the Oirat Mongols in the 1750’s. Politically, this vacuum was eventually filled by the expansion of Russian authority up the Irtysh River, from the northwest, and the establishment of Qing authority in eastern part 17 This major work has nevertheless been cited only rarely; cf. Karmysheva, “Kurbangali Khalidi,” 102-109; B. Kh. Karmysheva and Dzh. Kh. Karmysheva, “Chto takoe Arka-iurt? (k istoricheskoi geografii Kazakhstana),” Onomastika Vostoka, (Moscow, 1980), 108-114; Togan, Bügünkü Türkili (Türkistan) ve YakÌn Tarihi, 210, 250-253; 326-331; there is also a partial Kazakh translation, reportedly published in Almaty in 1992. However the editors have been unable to consult this edition; cf. Nabizhan Muqametkhanulï, Qïtaydaghï qazaqtardïng qoghamdïq tarikhï (1860-1920 zh. zh.), (Almaty, 2000), 309.

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of Dzungaria. The period examined in the biographical dictionary was marked by, on the one hand, the gradual strengthening of Russian and Qing authority over the Kazakh nomads, and on the other, the intensification and revival of Islamic culture among the same nomads, and among Muslim migrants from both Russia and Central Asia. The simultaneous emergence of these two phenomena appear counter-intuitive, but it is not coincidental. The expansion of Islamic institutions among the nomads was part of a larger Islamic revival underway in Russia among the Muslim communities of the Volga-Ural region and Siberia since the second half of the eighteenth century. The penetration by Muslims from Russia of the steppe, especially by Muslim merchants, was closely tied to the integration of the Kazakh steppe into the Russian economy. The center of Islamic scholarship and education in the eastern Kazakh steppe was the Russian city of Semipalatinsk, which by the 1880’s boasted nine permanentlyfunctioning madrasas, rivaling as Islamic centers the cities of Kazan and Orenburg, and surpassing significant centers such as Astrakhan, Troitsk, and Petropavlovsk. For the Kazakhs under Qing control, the situation was somewhat different. Following the annihilation of the Dzungars in the 1750’s, the Qing military authorities did not discourage Kazakh tribes from occupying the pastures formerly used by the Dzungars. They allowed the Kazakhs to cross their military lines of control, and particularly benefited from the Kazakh livestock trade. The Qing authorities exported silk, and later, cotton from Altishahr region to the south, in what became a lucrative trade. However, specialists on Qing history in Xinjiang also emphasize that, on the basis of Qing trade and tribute practices, from the 1760’s to perhaps 1850 the Kazakhs cannot be considered to have been bona fide Qing subjects.18 Beginning in the 1860’s, however, and especially following the Qing reconquest of Qålja and Chawchak from the Dungans in 1874, and the reconquest of Kashghar from Ya#qåb B¿k in 1877, the Qing were more aggressive in establishing their authority over the Kazakhs, who had largely 18 Some recent scholarship has brought into question the Kazakh nomads’ status as Qing subjects, at least in the first half of the nineteenth century; cf. Nicola Di Cosmo, “Kirghiz Nomads on the Qing Frontier: Tribute, Trade, or Gift Exchange?” Political Frontiers, Ethnic Boundaries, and Human Geographies in Chinese History, Nicola Di Cosmo and Don J. Wyatt, eds., (London, 2003), 356; James Millward, Beyond the Pass: Economy, Ethnicity, and Empire in Qing Central Asia, 1759-1864, (Stanford, California, 1998), 45-48, 304.

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remained neutral during the rebellions of the 1860’s and 1870’s.19 The re-establishment of Qing control over the Kazakh nomads appears to have stimulated the development of Islamic institutions in Dzungaria. Qurb§n-#AlÊ gives us a partial picture of Islamic institutions in Chawchak, although his coverage of Islamic institutions begins from 1874, the date when he became im§m and when the Qing authorities reasserted their control after the Dungan rebellion. His biographical dictionary furnishes no information on Dungan institutions and personalities in the town, suggesting the Turkic and Dungan Muslim communities were segregated. In the period Qurb§n-#AlÊ covers, we see a roughly equal proportion of Sart scholars from the Ferghana Valley, Volga-Ural Muslims, particularly from Ayaguz, and Kashgharis. Volga-Ural migrants were especially active in commercial activities, and generously supported the area’s religious institutions. Similarly, scholars from Semipalatinsk even staffed madrasas among the Kazakhs in the Chinese-controlled Altay Mountains, at the headwaters of the Irtysh River.20 On both sides of the border—the “border,” if it was demarcated at all, in fact does not seem to have impeded the movement of people or goods in any perceptible way at this time—Muslim society, and especially the #ulam§, was heterogeneous and multi-ethnic. Similar conditions have been observed at the western boundary of the steppe, along the “border” separating the Kazakh Inner Horde from the provinces of Russia proper.21 At the same time, the vast majority of the Muslim population anywhere in the Kazakh steppe consisted of Kazakhs, and Kazakhs had a strong influence as “consumers” of Islamic scholarship and education. In Semipalatinsk, Kazakhs made up the majority of the Muslim population. In the first half of the nineteenth century they also constituted the majority of students in that city’s madrasas. Muslims scholars and Sufis, especially those from the Volga-Ural region, earned livelihoods educating nomads, both as itinerant scholars and as permanent residents of Kazakh communities. As the nineteenth century progressed, Kazakh-language mass-market book publishing became a lucrative commercial activity for the Muslim printing houses of Kazan, Ufa, Orenburg, and St. Petersburg. Kazakhs were playing 19

On relations between the Kazakh nomads and the Qing authorities in the second half of the nineteenth century, cf. Muqametkhanulï, Qïtaydaghï qazaqtardïng, passim. 20 Muqametkhanulï Qïtaydaghï qazaqtardïng, 252. 21 Frank, Muslim Religious Institutions, 312-313.

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an increasingly important role in Islamic education, Islamic scholarship, and in the funding of Islamic institutions.22 The role of Central Asia and Central Asians in the Islamic revival was also significant. For the areas under Russian control, Central Asians, especially those from Tashkent and the Ferghana Valley, were active in economic and religious life. In Semipalatinsk their economic significance rapidly declined after the Russian conquest of Tashkent in 1865 and the defeat of the khanate of Khåqand in 1868. However, Qurb§n-#AlÊ’s dictionary makes it plain that Central Asians, including Kashgharis, were especially prominent in Dzungaria, especially in Chawchak, and among some of the nomadic Kazakh communities. Most significantly, the absolute center of Islamic scholarship for the Kazakh steppe, and for the Volga-Ural region and Siberia as well, was Central Asia, and above all, the city of Bukhara. Qurb§n-#AlÊ expressed the highest respect for that city’s scholars and scholarship, and the region’s greatest scholars and Sufis are identified as having been trained in that city. Russian observers, and russophile Kazakhs such as Chokan Valikhanov, have pinned the “blame” for this revitalization of Islamic institutions among the Kazakh nomads on outsiders. Valikhanov names “fanatical” Tatars and Central Asians as somehow insinuating an alien ideology among naive and passive Kazakhs. From Islamic sources for the period there is ample evidence that the Kazakh nomads themselves were anything but passive, and in fact powered this revitalization. Qurb§n-#AlÊ frequently notes the remarkable piety of the Kazakh nomads, and even admonishes them for altering their oral histories out of a mistaken sense of Islamic piety. However, Muslim observers across the Kazakh steppe have emphasized not only the piety, but also the intense orthodoxy of the Kazakhs nomads. This well-documented view contradicts the commonly encountered belief that Kazakh nomads were somehow predisposed to heterodoxy, which had to be suppressed by more “orthodox” Muslims from sedentary societies. Islamic institutions among the nomads of the northeastern Kazakh steppe also differed in several ways from those of other Kazakh communities. One difference concerns khw§ja clans, that is, communities claiming descent from the four Righteous Caliphs. For reasons that are 22 Allen Frank, “Islamic Transformation on the Kazakh Steppe: toward an Islamic History of Kazakhstan under Russian Rule,” The Construction and Deconstruction of National Histories in Slavic Eurasia, ed. Hayashi Tadayuki, (Sapporo, 2003), 282-285.

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not clear, the khw§ja clans that played such an important role in the religious life of the Kazakh communities on the western and southern Kazakh steppe, and especially in the Syr-Darya Valley, appear to have been largely absent, or at best to have played a very limited role, among the Kazakhs of the Middle Zhuz on the northeastern steppe. In his survey of khw§ja clans on the Kazakh steppe, Ashirbek Muminov does not cite any examples among the Kazakhs of the Middle Zhuz.23 Similarly, khw§ja clans are not mentioned for the Middle Zhuz in recently-published and extensive Russian genealogical sources on khw§jas in this period.24 Qurb§n-#AlÊ makes no mention of khw§jas in his genealogical materials for the Middle Zhuz either, and it is doubtful that they would have escaped his attention had they been present.25 The khw§jas he does mention in the region, however, come not from a Kazakh milieu, but were arrivals from Bukhara and Tashkent. Despite these differences, Islamic life and Islamic institutions in eastern Kazakhstan and Dzungaria were subject to essentially the same forces, and exhibited the same features, as the Islamic institutions in the western part of the steppe (Kazakh communities in close proximity to the Central Asian khanates were institutionally, economically, and politically more integrated with Central Asian sedentary communities). The commercial elite, and partially by extension, the #ulam§, were dominated by migrants from the Volga-Ural Muslims and their descendants. However, Kazakh nomads gained increasing prominence within the commercial and religious elites as the nineteenth century progressed.26 Central Asians also occupied prominent positions, as merchants, Sufis, and scholars. Such a characterization can be made for the steppe under both Russian and Chinese control.

23 Cf. Aàirbek Muminov, “Die Qoìas—Arabischen Genealogien in Kasachstan,” Muslim Culture in Russia and Central Asia from the 18th to the Early 20th Centuries. Vol. 2: Inter-Regional and Inter-Ethnic Relations Anke von Kügelgen, Michael Kemper, Allen J. Frank eds., (Berlin, 1998), 193-210. 24 Cf. I. V. Erofeeva, Rodoslovnye kazakhskikh khanov i kozha, (Almaty, 2003). 25 He does, however, mention khw§jas who came from the town of Turkistan to serve as im§ms in the settlement of Karkaralinsk; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 445. 26 This has been documented for the city of Semipalatinsk; cf. Frank and Usmanov, Materials, 6.

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Before discussing the manuscript itself in detail, it may be useful to place Qurb§n-#AlÊ’s biographical dictionary in the historiogaphical context of the time, since his biographical dictionary fits firmly in both the broader tradition of the Islamic biographical dictionary as a whole, and more narrowly, within the genre of the Islamic biographical dictionary as it evolved in late Imperial Russia. Of course, the biographical dictionary existed in Central Asia since very early in the Islamic period, but during Qurb§n-#AlÊ’s lifetime the genre reemerged with particular vitality in his ancestral homeland, the VolgaUral region of Russia. Here the biographical genre reemerged in the 1880’s, documenting that region’s remarkable Islamic resurgence that began in the late eighteenth century. The Kazan scholar \usayn b. AmÊr-Kh§n (Amirkhanov) included extensive biographical information on the #ulam§ of the Volga-region, including those of Orenburg and regions of the western Kazakh steppe in his historical commentary Taw§rÊkh-i Bulgh§rÊya, published in Kazan in 1883. However, the Mustaf§d al-akhb§r fÊ aÈw§li Qaz§n wa Bulgh§r, by the Kazani theologian Shih§b ad-DÊn Marj§nÊ (1819-1889) can be considered the first really extensive biographical dictionary of that region. The second volume of this work, published in Kazan in 1890, is structured more consistently and consciously as a biographical dictionary and covers a broad period, from the late seventeenth century, to the period of Marj§nÊ’s lifetime.27 Ri ad-DÊn b. Fakhr ad-DÊn (Fakhrutdinov) (1859-1936) compiled the second major biographical dictionary, which in its scope and extent is certainly the greatest example of the Islamic biographical dictionaries published in Russia. Ri ad-DÊn’s work, which he titled $s§r, was composed in four parts, from the 1890’s down to the 1920’s, covering Muslim personalities of the Volga-Ural region and the Kazakh steppe from the tenth century CE down to the early Soviet period. The first two parts were published in fifteen fascicles in Orenburg and Ufa from 1900 to 1908. The third part, which was completed before the 1917 Revolution, and the fourth part, compiled after 1917, were never published, and remain in the manuscript collection of 27

1900).

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

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the Bashkortostan Academy of Sciences in Ufa.28 MuÈammed Mur§d ar-RamzÊ (1855-1934) compiled the third major biographical dictionary, an Arabic work titled TalfÊq al-akhb§r wa-talqÊÈ al-§th§r fi waq§’Ê Qaz§n wa-Bulgh§r wa-mulåk at-Tat§r. This two-volume work was published in Orenburg in 1908, and the biographical dictionary is contained in the second volume. Coincidentally, RamzÊ, who fled Russia during the civil war there, eventually settled in Chawchak, where he died in 1934.29 All of these works share certain features. They focus primarily on scholars and Sufis from the Volga-Ural region, emphasizing their institutional activities and their roles in various topics and controversies constituting the area’s “Islamic Discourse.” The geographic focus is primarily the cities of Kazan and Orenburg, as well as the villages and towns of the Volga-Ural region that contained particularly prolific scholars and productive madrasas, such as Qishq§r, IstarlÊãam§q, IstarlÊb§sh, and Machkara, to name a few. Such coverage necessarily extended into the western regions of the Kazakh steppe, particularly those regions neighboring Orenburg province. However, besides the city of Orenburg and the town of Orsk, further to the east, those Muslims scholars are only haphazardly covered in these works. It must be noted that RamzÊ, who himself studied in the town of Troitsk, pays particular attention to the scholars of that town, and Ri ad-DÊn includes several figures from Petropavlovsk (Qïzïlj§r), but only one from Semipalatinsk. Other important areas of Muslim settlement, and Islamic scholarly activity, such as the lower Volga region (Astrakhan province), and Siberia are only incompletely covered in these necessarily broad works. In the shadow of these major biographical works, more locallyfocused biographical dictionaries are very poorly developed, if not wholly absent from the Volga-Ural region. This is not to say that we lack biographical sources on more localized regions. Quite the contrary is in fact the case, as the village history genre, which historians have 28 Michael Kemper, Sufis und Gelehrte in Tatarien und Baschkirien, 1789-1889: Der islamische Diskurs unter russischer Herrschaft, (Berlin, 1998), 9; cf. also A. I Kharisov, “Kollektsiia rukopisei Rizaitdina Fakhretdinova v nauchnom arkhive BFAN SSSR,” Tvorchestvo Rizy Fakhretdinova, (Ufa, 1988), 78-85. 29 N. G. Garaeva, “Traditsii tatarskoi istoriografii v ‘Talfik al-akhbar’ M. Ramzi,” Problema preemstvennosti v tatarskoi obshchestvennoi mysli, (Kazan, 1985), 84-96; N. G. Garaeva, “Murad Ramzi (1855-1934),” Iz istorii Al’met’evskogo regiona I, (Kazan, 1999), 187-198.

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only begun to examine, contains extensive biographical information on the #ulam§ throughout Russia.30 However this narrative genre, in its structure and development, must be seen as distinct from the biographical dictionary.31 The Manuscript: Its Scope, Sources and Language Description and history The biographical dictionary is written in a 137-folio manuscript. The manuscript is an autograph of Qurb§n-#AlÊ’s and is evidently a unique copy. Its dimensions are 13 by 20.7 centimeters. Full pages typically comprise from 22 to 24 lines. The dimensions of the text itself are from 10 to 18 centimeters. The paper is thin, of European origin, and the text is written in black ink. The folios are loose and unfastened, and it is possible that some folios have been lost, since several entries appear to be cut off. Folios 1a-18b contain the history of Semipalatinsk and its mosques;32 folios 19b-109a contain the untitled biographical dictionary; folios 110a-112a contain materials on this history of Chawchak, and folios 112b-137b contain genealogical information on Qurb§n-#AlÊ’s family.33 The manuscript is today preserved in the private collection of Mirkasiym Usmanov, and its history is as follows: Following Qurb§n-#AlÊ’s death in 1913, it was preserved among his papers, and eventually came into the possession of his grandson, Ma#ßåd b. #Abd aß-‘am§d b. Qurb§n-#AlÊ Kh§lidÊ. Mirkasyim Usmanov obtained the manuscript in Tashkent in 1987 from Ma#ßåd’s wife, Raykhan Khalidova.34 Dating There is evidence that Qurb§n-#AlÊ began compiling his biographical dictionary before the publication of the Taw§rÊkh-i khamsa-yi sharqÊ in 30

On this genre, cf. Frank, Muslim Religious Institutions, 27-36. The only locally-focused work that is at least partially structured as a biographical disctionary is a section on local Sufis in the T§rÊkh-i Astarkh§n (Astrakhan, 1907), of Jah§n-Sh§h an-NÊzhgh§råãÊ. 32 This work was published in 2001; cf. Frank and Usmanov, Materials, 63-97. 33 Dzh. Karmysheva mentions a copy of what is evidently the same genealogical treatise as being located in the manuscript collection of the Academy of Sciences of the Kazakh SSR; cf. Karmysheva, “Kurbangali Khalidi,” 101, n. 1. 34 Cf. Gosmanov, Qaurïy qaläm ezennän, 323-324. 31

the manuscript: its scope, sources, and language

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1910, as his entry on his teacher Kam§l ad-DÊn b. #Abd ar-RaÈÊm is dated 1325 AH (1907-1908 CE). However, it appears that a substantial portion, possibly the bulk of the dictionary, was compiled after that book’s publications, since he cites the Taw§rÊkh-i khamsa-yi sharqÊ extensively, and at one point even cites a page number. In any case, it appears the dictionary in its present form was begun in 1911. Given Qurb§n-#AlÊ’s scholarly, literary, and personal connections with the Volga-Ural region (his two printed works were published in Kazan), there is every reason to place Qurb§n-#AlÊ’s dictionary in the tradition of the Volga-Ural Islamic biographical dictionary. He may have been, and probably was, exposed to important Central Asian and other biographical works; we do know if he consulted Marj§nÊ’s volumes as a source for his own works. He also evidently corresponded with Ri ad-DÊn b. Fakhr ad-DÊn in the latter’s capacity as editor of the journal Shåra. It is not clear if he was familiar with RamzÊ’s work, which appeared only five years before Qurb§n-#AlÊ’s death in 1913. Nevertheless, Qurb§n-#AlÊ’s dictionary differs in some important ways from the published works that doubtlessly influenced him; indeed his biographical dictionary stands out for its remarkable originality and literary vitality. As with the works of Marj§nÊ and Ri ad-DÊn, Qurb§n-#AlÊ’s focuses on the #ulam§ and their patrons. He records the essential biographical information of his subjects: dates, ancestry, places of study, official positions, teachers, students, etc. However, he consciously stretches the definition of who is a scholar, by including legendary figures, Russian generals, Turkish writers, Polish Muslim scholars, minor officials, and even locally famous wrestlers. His more unconventional entries usually contain justifications, linking the subjects to the ranks of scholars. In this way Qurb§n-#AlÊ forsakes the strict confines of the scholarly biographical dictionary. Scope and contents For the most part, Qurb§n-#AlÊ’s dictionary focuses on the scholars and Sufis of two cities on the Kazakh steppe: Semipalatinsk (SemÊ, or SemÊpål§ã), in the Russian-controlled part, and, and Chawchak in the Chinese-controlled part. Approximately half of the work is devoted to figures associated with Semipalatinsk, which was the region’s dominant center of Islamic education, exerting a broad influence across the eastern Kazakh steppe, including among the Kazakhs under Chinese rule. He also includes figures from regional smaller cities, primarily under Russian control, such as Bakhta (B§khta), Sergiopol’ ($yagåz),

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Lepsy (LepsÊ), Kopal (Qap§l), Ust-Kamenogorsk (—stk§men), Kokpekty (KÙk-Tir§k), and Zaisan (Jays§n). Qurb§n-#AlÊ also includes numerous “nomadic” scholars, who traveled with nomadic Kazakh communities, both in Russia and in China. The importance of this biographical dictionary to our understanding of the Islamic history of the Kazakh steppe cannot be overemphasized. At the most basic level, his biographical dictionary fills an important blank spot in the history of Inner Asian Islam, and in Islamic history as a whole. It chronicles an integrated and fully conscious Islamic society and its institutions on the eve of being subsumed by the ideological forces of nationalism, modernism, communism, and imperialism, all of which were committed to denying and ultimately destroying the cohesion of an Islamic community that was non-national and multiethnic, and that had evolved in that part of Inner Asia over the previous century and a half. No less significantly, the work stands out as a work of literature, rich in subtlety, detail, and above all, humor. It is that rare historical work—in any language—that is at times genuinely funny. A keen and sympathetic observer of human psychology, Qurb§n-#AlÊ delights in tall tales, jokes, and funny stories, and in deflating the pompous. While he assures us he includes unflattering stories “not to blame, but to illustrate,” at the conclusion of the manuscript he also reveals he included “scholars and people who by their nature were amusing in various ways.”35 It merits attention not just as a historical source, but also for its own sake, and stands firmly on its literary merits. Oral Sources One of the salient characteristics of the Islamic historiographical traditions of the Volga-Ural region and the Kazakh steppe, in particular its manuscript tradition, is that oral traditions constituted the main body of sources. This was the case in the Chingisid court historiography of the seventeenth century, the Bulgharist historiography of the eighteenth and nineteenth centuries, and in the biographical dictionaries.36 While the use of oral sources sharply distinguished this Islamic historiography from the later works of modernist Tatar historians, who relied instead upon Russian documentary materials, it needs to be emphasized that Islamic scholarship at that time was 35 36

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

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in large measure an oral scholarship, in which oral transmission of knowledge was not only deemed acceptable, but in fact, in the presence of verification, was held most authoritative. An example of the preeminence of oral authority was the Qur’§n itself, and the science of Qur’§n recitation. Russian presses may have flooded the empire with cheap printed editions of the Qur’§n, but the most authoritative versions were undoubtedly those recited by the q§rÊs.37 Another example of this feature of Islamic scholarship is the entire system ÈadÊth classification. Clearly, the shift by Tatar modernist historians in the early twentieth century from Muslim oral sources to Russian documentary sources was fraught with considerable religious significance. Fortunately for us, Qurb§n-#AlÊ had little use for modernist historywriting or for modernism in general. His previous works did make use some documentary evidence. In the Taw§rÊkh-i jarÊda-yi jadÊda he included documents copied at at least one Muslim shrine in Chinese Turkestan. In his Taw§rÊkh-i khamsa-yi sharqÊ we encounter Turkic translations of Russian documents dealing with Kazakh history. However, in both of these works the share of documentary sources is very small. Indeed, in the Taw§rÊkh-i khamsa-yi sharqÊ nearly all of the major narrative sections, dealing with the history of Kashgharia, the khans of the Khåqand, the Kalmyks, and especially the chapters on the Kazakh steppe and the Kazakhs themselves, are based on oral sources. In his biographical dictionary Qurb§n-#AlÊ emphasizes his belief in the trustworthiness of his Kazakh oral sources in the Taw§rÊkh-i khamsa-yi sharqÊ.38 Undoubtedly, Qurb§n-#AlÊ, who spent all of his life among the Kazakh nomads, particularly those of the Nayman tribe, was strongly influenced by the prominence, or even dominance, of oral sources and recitation in all aspects of Kazakh oral literature, including epics, and historical folklore. There is no doubt that he highly esteemed these traditions, and was diligent and scrupulous in recording them. Language The language of the work is complex and often difficult. Qurb§n-#AlÊ writes his work primarily in the Turki of an educated scholar of the 37 Cf. for example, William A. Graham, Beyond the Written Word: Oral Aspects of Scripture in the History of Religion, (Cambridge, 1987), 96-115; for a discussion of Qur’§n recitation in the Volga-Ural region cf. Guzel’ Saifullina, Muzyka sviashchennogo slova: chtenie Korana v traditsionnoi tataro-musul’manskoi kul’ture, (Kazan, 1999). 38 Biographical Dictionary, fol. 38a.

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time. The language is in many respects typical of the Volga-Ural region, containing vernacular Tatar elements, as well as Central Asian, and especially Ottoman, grammatical and spelling conventions. It also contains Persian and Arabic elements, including Qur’§nic phrases. While clearly comfortable and articulate in the literary languages of Islam, Qurb§n-#AlÊ was also very fond of the spoken language, especially as he relied so extensively on oral sources. In this respect, the language of the work is equally remarkable for its vernacular quality. The work is replete with extended quotations and reported speech. Several passages are written to reflect spoken Kazakh. Qurb§n-#AlÊ’s own Kazan Tatar pronunciations are occasionally reflected in the orthography.39 Most remarkably, he took care to record the “street language” of the region, replete with jokes, puns, insults, and even—or perhaps especially—obscenities. In both the quoted speech and the more formal narration, special effort was made to retain the register of the original language in the translation. Qurb§n-#AlÊ’s writing style combines both the formal characteristics of Islamic scholarly writing, and the folksy and unvarnished aspects of reported speech. The editors have tried to faithfully transmit this remarkable style in a colloquial English translation, and early on chose a flexible style of translation, over a more literal style. Nevertheless, the meaning of a few passages remained unclear, and are marked accordingly in the translation. Finally, Arabic phrases and passages appear in italics in the English text. Editors’ Notes on the Edition The manuscript itself was for the most part clearly written and complete, and required little editing. In the main text, only one entry was duplicated (that of MuÈammad-AmÊn Manßårof), and both versions were retained, since the same story was told slightly differently in each version. Redundant passages in the edited and recopied entries at the end of the manuscript were excluded. However, when they contained supplemental information, or offered clarifications, those passages were integrated into the entries. Idiosyncrasies in Qurb§n-

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

editors’ notes on the edition

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#AlÊ’s spellings were retained where they consistently appeared. The manuscript has never before been published, with the exception of folio 66b, which appeared as a facsimile among the illustrations for a previously-published monograph.40 A Note on place names, ethnonyms, and personal names In the translation personal names are transcribed to reflect Qurb§n#AlÊ’s spellings. However, Russian names are given in their Russian forms only when they can be identified with certainty. Otherwise, they, too, are given in transcribed form. Ethnonyms are somewhat more problematic, particularly since the society to which Qurb§n-#AlÊ belonged focused more on ancestry and genealogy than on ethnic affiliation. This emphasis is obvious in most Islamic works of his era, even if this characteristic often overlooked by many scholars today. Indeed, after ancestry, Qurb§n-#AlÊ tends to emphasize corporate, rather than ethnic affiliation. Imperially-defined corporate affiliations were crucial indicators of communal status among Muslim in imperial Russia, particularly in the Volga-Ural region, Siberia, and on the northern and eastern Kazakh steppe. At the same time, by 1910 national affiliations were beginning to develop among Muslims, including on the Kazakh steppe, and we can see from Qurb§n-#AlÊ’s work that ancestry, corporate affiliation, and national identity are all reflected in the work. Most prominent in the work are the Kazakhs (qaî§q) and Tatars (någh§y).41 Other terms, such as Bashkir (b§shqÙrd), and Teptiar (tibt§r) are more ambiguous, and probably reflect more corporate, than ethnic, affiliations. For Central Asian communities we see a number of designations used, most prominently “Sart” (ߧrt),42 Kashghari (k§shgharÊ), and Dungan (dång§nÊ). As with

40

Cf. Mirkasïm Gosmanov, Yabïlmaghan kitap, (Kazan, 1996). The emergence of the term “Tatar” as a unifying ethnonym among Volga-Ural Muslims is rather controversial, and need not detain us here; nevertheless, there is evidence that it emerged rather late in the nineteenth century. Central Asians and Kazakhs referred collectively to Volga-Ural Muslims, including often Bashkirs, as “Nughay.” This ethnonym was adopted by Tatars inhabiting the Kazakh steppe, eventually becoming a self designation. In his biographical dictionary Qurb§n-#AlÊ does not use the term “Tatar” as an ethnonym. 42 Adeeb Khalid has argued that the term “Sart” was a Russian colonial construct disseminated through Russian Orientalist scholarship; cf. Adeeb Khalid, The Politics of Russian Cultural Reform: Jadidism in Central Asia, (1998), 199-208; He seems, however, to underestimate the prevalence, and endurance, of the term in Central Asian his41

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personal names, Qurb§n-#AlÊ’s versions are retained in an anglicized form, although “nugh§y” will be consistently rendered as “Tatar,” in part to avoid confusing Volga-Ural Muslims with the Noghays of the North Caucasus, a group Qurb§n-#AlÊ does not mention in his biographical dictionary. The treatment of place names is particularly thorny for a region divided by imperial borders, and by shifting national boundaries as well. For towns in modern Kazakhstan and for small Muslim villages in the Volga-Ural region Qurb§n-#AlÊ’s forms have been rendered simply in transcribed form. The exceptions to this rule are the cities of Semipalatinsk, which Qurb§n-#AlÊ renders several ways (SemÊ, SemÊ-P§l§d, et.), and Petropavlovsk, a major city whose Muslim name, Qïzïlj§r, is likely unfamiliar to most readers. Therefore the Russian forms will be retained for the sake of consistency and clarity. Cities in Russia proper will appear in standard English spellings, usually renderings of the Russian forms, such as: Kazan, Orenburg, and Omsk. Similarly, well-known Central Asian cities appear in standard English renderings, such as Bukhara, Tashkent, and Kashghar. Other Central Asian cities, as well as Turkic place names in China, appear as transcriptions of Qurb§n-#AlÊ’s renderings, for example, Khåqand and Awliy§-$t§. Chawchak, rendered in Russian sources as Chuguchak, and in most Western maps of China as Tacheng, will be rendered in the form closest to Qurb§n-#AlÊ’s own spelling. All Russian and Turkic forms will be cross-referenced in the index. torical literature, particularly in manuscript works. Qurb§n-#AlÊ was certainly a very keen observer of the communal affiliations among which he lived. He uses the term primarily to refer to Muslims originally from the Ferghana Valley and Tashkent, where the term was quite common before and after the Russian conquest.

english translation and notes

THE DICTIONARY

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english translation and notes

3

ENGLISH TRANSLATION AND NOTES /21b/ In the Name of God, the Merciful, the Compassionate The Letter Alif Abå’l-Q§sim ^sh§n b. Kh§n-TÙrä ^sh§n T§shkandÊ This person was a \usaynÊ and with respect to the Sufi path, by means of intermediaries, reached as far as His Holiness #AlÊ. ([Here is] the genealogy which my father had written and obtained from the late Kh§n-TÙrä ^sh§n). His genealogy consequently is in my possession. ^sh§n Kh§n TÙrä Kh§n was alive until the final days of the Mu#addal Kh§n,1 and I do not know exactly the year of his death. The subject of this biography, Abå’l-Q§sim, was alive until 1300 AH [1882-83 CE]. After his death his son H§shim Kh§n TÙrä became his successor. After his death, ^sh§n B§qÊ Kh§n TÙrä assumed their places. We heard that presently the Sufi lodge [kh§naq§h] and the madrasa are under that [latter] person’s administration. During the time of Islam, Kh§n-TÙrä Kh§n was the first among the authoritative people of Tashkent, and perhaps of the Ferghana region; during the Russian era what his son Abå’l-Q§sim said was influential, and his honor and respect were complete among the inhabitants of Tashkent and its environs. His madrasa was prosperous and filled with students; many mull§s graduated and were assigned to cities and to creation. His Sufi lineage was as follows: it goes back to His Holiness Abå Bakr (may God be pleased with him).2 His Holiness Kh§n TÙrä Kh§n 1 An epithet of MuÈammad-#AlÊ b. #Umar Kh§n, ruler of Khåqand (r. 1823-1842); cf. Qurb§n-#AlÊ Kh§lidÊ, Taw§rÊkh-i khamsa-yi sharqÊ, (Kazan, 1910), 16-20. 2 #Abdull§h b. MuÈammad-#$rif al-Ma#§zÊ, writing at about the same time as Qurb§n-#AlÊ, indicates that Kh§n TÙrä Kh§n was licensed by the Bukharan Naqshbandi figure KhalÊfa \usayn, and was indeed one of his khalÊfas; cf. Abå #Abd ar-RaÈman #Abdull§h b. MuÈammad-#$rif al-Ma#§zÊ, al-Qaãra min biȧr al-Èaq§yÊq fÊ tarjumat-i aÈw§l-i mash§yikh aã-ãar§yÊq, (Orenburg, n.d.), 28-29. KhalÊfa \usayn, or rather KhalÊfa MuÈammad-\usayn (1784/85-1833/34), had studied in Samarqand under KhalÊfa ‘iddÊq (born between 1727 and 1731), an Indian follower of Mås§

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was licensed by Mawl§n§ Fa·lull§h Ghul§m-Q§dir.3 That person [by] Miy§n Når-MahdÊ. [Then] Miy§n AÈmad-Ma#såm, Miy§n #Abdull§h, Miy§n MuÈammad-IdrÊs publicly known as the judge, Damull§ MuÈammad-Y§r, Miy§n £uhår Khw§ja #Abd aß-‘amad, Miy§n MuÈammad-MunÊr, Miy§n Gul-MuÈammad, ‘åfÊ AÈmad, publicly known as the compelling4 Sufi; Damull§ Qurb§n-Badal, \aîrat-i Faîlull§h at the place of AÈmad Ma#såm, Khw§ja MuÈammad P§rs§, \ujjatull§h MuÈammad-i Naqshband.5 106b/22a AÈmad ^sh§n b. Qïzïl-MuÈammad b. #Abd ar-Razz§q b. ^sh-MuÈammad b. Timår-#AlÊ (who was known as TimkÊ)6 This AÈmad ^sh§n was educated in Bukhara and was mediocre in the exoteric sciences [#ilm-i í§hir]. In Sufi ethics [#ilm-i ȧl] he was Kh§n DahbidÊ. KhalÊfa \usayn was a very influential shaykh who counted among his students numerous prominent Bukharan scholars, as well as figures from the Kazakh steppe and the Volga-Ural region; cf. Baxtiyor Babadìanov, “On the history of the NaqàbandÊya muÆaddidÊya in central M§war§’annahr in the late 18th and early 19th centuries,” Muslim Culture in Russia and Central Asia from the 18th to the Early 20th Centuries [vol.1] Michael Kemper, Anke von Kügelgen, Dmitriy Yermakov eds. (Berlin, 1996), 400-402. 3 Evidently a reference to Miy§n Ghul§m-Q§dir, the son of a prominent Sufi in Bukhara, Miy§n Faîl-AÈmad, also known as ‘§Èibz§da ^sh§n. On Ghul§m-Q§dir cf. Anke von Kügelgen, “Sufimeister und Herrscher im Zwiegespräch: die Schrieve des Fa·l AÈmad aus Peschawar an AmÊr \aydar un Buchara,” Muslim Culture in Russia and Central Asia Vol. 3, Arabic, Persian and Turkic Manuscripts (15th - 19th Centuries), (Berlin, 2000), 232. However, the silsila as Qurb§n-#AlÊ transmits it is certainly garbled and incomplete, particularly as concerns Miy§n Ghul§m-Q§dir. The latter’s silsila is as follows: Miy§n Ghul§m-Q§dir, Miy§n Faîl-AÈmad, MuÈammad Ras§, MuÈammad P§rs§, MuÈammad-i Naqshband, MuÈammad Ma#ßåm, AÈmad SirhindÊ. The end of the silsila as Qurb§n-#AlÊ transmits it seems to include elements of this silsila. #Abdull§h al-Ma#§zÊ does not mention Kh§n TÙrä ^sh§n among the khalÊfas of Ghul§m-Q§dir. 4 The reading of this word in unclear. 5 That is, MuÈammad-i Naqshband (d. 1703), whose khalÊfa was MuÈammad P§rs§. 6 The genealogies of AÈmad ^sh§n differ somewhat in the various sources. AÈmadWalÊ al-Qaz§nÊ provides the following genealogy: AÈmad ^sh§n b. MuÈammad b. #Abd ar-Razz§q b. ^sh-MuÈammad b. TaymÊ; cf. A. Frank and M. A. Usmanov, Materials for the Islamic History of Semipalatinsk: Two Manuscripts by AÈmad-WalÊ al-Qaz§nÊ and Qurb§n#alÊ Kh§lidÊ, ANOR 11, (Berlin, 2001), 15-16. #Abdull§h Ma#§zÊ provides a truncated genealogy, which is nevertheless similar to AÈmad-WalÊ’s: AÈmad b. #Abd ar-Razz§q b. ^sh-MuÈammad b. TaymÊ. He also provides additional and

english translation and notes

5

licensed by KhalÊfa \usayn, may God’s mercy be upon him.7 The individuals named ShafÊ B§y and ‘af§-Qul B§y brought this person to Semipalatinsk and made him im§m of the Number One Mosque, which ShafÊ B§y had built. This was the first Tatar mosque, built a few years after the Toqal Mosque8 in Semipalatinsk (its construction was in 1803). [As for] the Toqal Mosque, they called it the Sart Mosque. It was supposedly built in 1800. They brought the Holy MuÈammad-Y§r of Maz§rb§shÊ [q.v.], the son of ^sh-MuÈammad, from Maz§rb§shÊ,9 to the Number One Mosque, and they made him the co-im§m to AÈmad ^sh§n. After a few years the community increased and after it was thought that a second mosque would be necessary, they moved this first Mosque and built a second mosque on its site. MuÈammad-Y§r became the im§m of this first mosque, which had been moved, and the name “Number One Mosque” was transferred as well, along with the mosque [itself], and it was known as the MuÈammad-Y§r Mosque. The AÈmad ^sh§n Mosque, which was built on its site, became the Number Two Mosque. The sequence of the mosques will be written as a separate chapter.10 First let me recount the im§ms in alphabetical order. /22b/ ^br§hÊm $khånd, son of the late AÈmad ^sh§n Initially this person studied awhile with the Holy Damull§ Ri adDÊn [q.v.], and afterwards went to Bukhara. After residing there two or conflicting biographical details, pointing out in one passage that AÈmad-^sh§n died and was buried in the Siberian city of Tara; he gives two dates for AÈmad ^sh§n’s death: Sha#ban 1276 AH [February-March 1860 CE] and 1272 AH [1855-56 CE]; cf. #Abdull§h al-Ma#§zÊ, al-Qaãra min biȧr, 28, 65. 7 For KhalÊfa \usayn’s dates and career see note 2 above. #Abdull§h al-Ma#§zÊ names AÈmad ^sh§n as a khalÊfa of another prominent shaykh, WalÊd b. MuÈammadAmÊn al-Q§rgh§lÊ (d. 1802), a pivotal figure for the history of Sufism in Russia and a khalÊfa of Fayî-Kh§n al-K§bulÊ. However, neither AÈmad-WalÊ al-Qaz§nÊ, nor Qurb§n-#AlÊ mention this connection. 8 The Toqal Mosque (literally, the “Polled” Mosque) was used by Chala-Kazakhs and Sarts. The significance of its name was that unlike the other local mosques, it lacked a minaret. 9 This village was formerly located in Kazan district, Kazan province. 10 This is a reference to Qurb§n-#AlÊ’s untitled history of the mosques of Semipalatinsk, which appears in the same manuscript and which has been published in its entirety in Frank and Usmanov, Materials, 68-97.

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three years, he returned to Semipalatinsk, due to his father’s old age, and took the position of im§m while his father was still alive.11 He also obtained the rank of district §khånd [Ùblåßn§y §khånd] by appointment of the governor.12 Although his allowance of learning was small, he was a kind-hearted, noble-natured, and unpretentious person. One time during an assembly of scholars, he was the first to answer the question as to how much space the im§m needed for the funeral prayer, and he said it was necessary to stand with enough space to perform the prostration. They relate that his master Ri said teasingly, “Hey, our §khånd is replying to such delicate questions.” They relate that he is not known to have said a word about a book. In fact, I was at a lot of assemblies and didn’t hear him say a word. He came to Chawchak in 1294 AH [1877-78 CE], at the time when I was studying. Commanding the ritual prayer out loud during the summons to prayer and saying the ritual prayer out loud in our mosque are the legacy of this person. It was not the custom before that. It was after 1300 AH [1882-83 CE]. He went on the Èajj, and after he returned, he died in the year—, having been ill for a long time. May God have mercy. /23a/ AÈmad-‘af§ Q§rÊ b. Mull§ Il-MuÈammad He was originally from the city of Chist§y,13 completed his studies in Bukhara, and later came to the city of Semipalatinsk. After the death of His Holiness #^s§ [q.v.], he became the im§m of the Number Three Mosque. Although in learning he was not outstanding, in Qur’§n recitation he was someone who could perform well. In 1868 he went on the Èajj with W§ßil B§y and a few other people. Afterwards, he went in the capacity of a substitute as well. He was a man of few words. Ibr§hÊm b. Q§rÊ #A㧠Presently he is the im§m of the First Mosque [in Semipalatinsk]. He is the son of the late AÈmad-‘af§ Q§rÊ’s [q.v.] elder brother. This 11

That is, of the Second Mosque. On the Kazakh steppe the position of District §khånd was made by appointment of the Russian governor. 13 A district center in Kazan province, known in Russian as Chistopol’ and located on the left bank of the Kama River. Today it is a raion center in Tatarstan. 12

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

/23b/ Damull§ AÈmad-WalÊ b. #AlÊ b. Mun§sib b. —r§z-MuÈammad al-—ã§rÊ15 He was evidently left in the womb after [the death] of his father. He was born in Semipalatinsk and grew up under the care of his mother.16 Initially he studied with Damull§ Ri ad-DÊn. Afterwards he completed his studies in Bukhara, performed his repentance [i.e. entered Sufi discipline] to His Holiness Miy§n F§råq, may the mercy of God be upon him,17 and he was licensed in both the esoteric and exoteric sciences. They say that he was born in 1833, returned from Bukhara in 1864, and became im§m of the Seventh Mosque and district §khånd as well. In his time his madrasa was prosperous and many recitors of the Qur’§n and many mull§s graduated from it. He was a Sufi of tearful eyes and kind of speech. His age reached into the seventies and in 13—AH he left for the Èajj and was buried on the way in the city of Odessa [AdÊs].18 May [God’s] mercy be upon him. 14 In his history of Semipalatinsk Qurb§n-#AlÊ further identifies this person as Ibr§hÊm b. Q§rÊ #A㧠al-KÙkcheã§wÊ and indicates that he became im§m in, or soon after, 1900; cf. Frank and Usmanov, Materials, 69, 72-73. 15 The author of a Turkic manuscript history of Semipalatinsk, compiled in 1888. For a publication of this history, as well as additional biographical details on this figure, cf. Frank and Usmanov, Materials, 9-62. 16 In his own history AÈmad-WalÊ gives his mother’s name as #$’isha the daughter of Mås§; evidently very soon after #AlÊ al-—ã§rÊ’s death in 1832 or 1833 she married Sayfull§h b. —tk§n (d. 1834), who was an im§m in Petropavlovsk; cf. Ri ad-DÊn b. Fakhr ad-DÊn, $s§r II/11, 231-233; it appears possible that AÈmad-WalÊ spent at least part of his childhood in Petropavlovsk, and he has been credited with compiling a history of that city as well; cf. Frank and Usmanov, Materials, 11. #Abdull§h al-Ma#§zÊ identifies him as AÈmad-WalÊ $khånd b. TuÈfatull§h al-Qïzïlj§rÊ , and as a khalÊfa of T§j ad-DÊn b. AÈmar as-Samarq§ndÊ, who was a khalÊfa of the Bukharan shaykh #Abdull§h ad-DihlawÊ; cf. al-Qaãra min biȧr, 38-39. 17 AÈmad-WalÊ identifies Miy§n F§råq as the son of Kal§n ‘§Èibz§da ^shan. Kal§n ‘§Èibz§da ^shan is probably one of the names of Miy§n Ghul§m Q§dir, who was also known as Miy§nߧÈib-i Kal§n; cf. von Kügelgen, “Sufimeister und Herrscher,” 232. 18 According to Qurb§n-#AlÊ’s history of Semipalatinsk, AÈmad-WalÊ died in Odessa in 1901; cf. Frank and Usmanov, Materials, 80.

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/24b/ AÈmad Mull§ This person was originally from among the Bashkirs and he was known by the nickname Iron Plate Mull§ [q§ngiltår mull§]. Later he was called Snake-Eater Mull§ [jil§nkhÙr mull§]. The origin of the name “Iron Plate” was that he would wrangle with every person and would quarrel with every mull§; and it was because of [his] quick speech and keen designs. But [as for] the ones who called him “Snake-Eater,” he had on his body a filth-filled lesion similar to hemorrhoids, and he saw in the medical books that eating snake helped with this affliction. One time he came to Chawchak. A big snake was seen in the vicinity of the town of B§khta. He caught it and killed it and went straight to the house of #Abd al-Mann§n Khw§ja. Then he asked for a tea kettle, and boiled and cooked the snake, and ate it. When he came to Chawchak, I asked [about it], and he said, “I saw the treatment in [the book] Hay§t al-\ayw§n.” Because of his snake eating, he was called Snake-Eater and this is the reason for his being named [so]. This individual had a pleasing well-proportioned physique, was sharpwitted, quick, a keen debater [and] a learned and erudite person. In our small history JarÊda there is his refutation on the matter of the ‘aȧbas of the Cave. It has been copied exactly here [in the JarÊda]. /26a/ $q B§lïq Mull§ [He was] from the $rghån clan,19 studied in Bukhara; and in Bukhara was called #Abdull§h. In 1323 AH [1905-06 CE] he came to Chawchak. Although what he said was in Kazakh, his share of interesting topics was remarkable. According to what he said, [his genealogy was as follows:] $q B§lïq b. BatÊn b. KÊldan b. J§nuz§q b. Qar§w b. Tåqs§n b. J§båq b. SïrÊm b. Basantiyin.20 Today there are fourteen clan-volosts going back

19

The Arghïn tribe was one of the largest tribes in the Kazakh Middle Zhuz. One published Kazakh genealogy of the Arghïn tribe identifies several generations between Basentiyin and Sirim: Sïrïm b. Shegir b. Jarïlqamïq b. Qoybaghar b. Bäsentiyin; cf. Jarïlqap Beysenbayulï (ed.), Qazaq shezhiresi, (Almaty, 1994), 122. 20

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[to] Basantiyin.21 He said that three of these volosts are subordinate to Semipalatinsk district [åy§z], and eleven volosts are subordinate to Kirak§w [Pavlodar] district. [The genealogy continues:] Basantiyin b. $rghån b. Qar§-Khw§ja b. $q-JÙl ‘åfÊ b. ‘§rÊ KÊlåmbat.22 The [people of the] Middle Zhuz were followers of this KÊlåmbat. He said that Qar§ KÊlåmbat is the ancestor of the —ysån [tribe].23 Aqs§q KÊlåmbat is the ancestor of the Junior Zhuz. The eldest of the three KÊlåmbats was Qar§ KÊlåmbat. The middle one was ‘§rÊ KÊlåmbat and the youngest was Aqs§q KÊlåmbat. It is said that the Senior Zhuz has nine ancestral clans: Båtab§y, Chamar, Sayqam, J§nås, Qar§qÙylÊ, Q§nglÊ, ˆch§qdÊ, J§l§yår, R§mad§n.24 They call the Junior Zhuz B§y —ghlÊ; [and] there are twelve ancestors: #$lim, Chåm§n (the original name was Chåm§k§y), $d§y, Burch, $l§ch§, Jabb§s; they call the seven newcomers the Seven Clans [YitÊ Rå]: T§m§, T§bin, KÊrdarÊ, Kir§yit, R§mad§n, TÊl§w, 21 The term volost’ (bolïs in Kazakh) refers to a Russian administrative unit that among Kazakh nomads typically corresponded to a sub-clan. In sedentary regions, a volost’, or township, corresponded to a subdivision of an uezd, or district. Here it is clear that Qurb§n-#AlÊ is referring to Kazakh sub-clans tracing descent from Basantiyin; for one account of the descendants of Basantiyin cf. Beysenbayulï (ed.), Qazaq shezhiresi, 122. 22 $q B§lïq’s genealogy of the Arghïn tribe differs from the various published versions by identifying Basentiyin as the son of Arghïn; the other versions, while differing among themselves, place several generations between the two; cf. Beysenbayulï (ed.), Qazaq shezhiresi, 121-122; S. Baisheva (ed.) Shezhire: Qazaqtïng ru-taypalïq qurïlïsï, (Almaty, 1991), 22-23; M. S. Mukanov, Iz istoricheskogo proshlogo, (Almaty, 1998), 154155. However, $q B§lïq’s account corresponds essentially with a version recorded by A. I. Levshin, and initially published in 1820. According to Levshin, a member of the Middle Zhuz, named Dair-khodzha (according to the Russian spelling) convinced a number of people to follow him to the Or’ River, where he became Khan. Dair-khodzha’s son was Kara-khodzha, whose sons were Argun, Naiman, Kipchak, Uvak and Girei. The five sons gave their names to the tribes which descended from them, that is, the five major tribes of the Middle Zhuz; cf. A. I. Levshin, Opisanie kirgiz-kazatskikh ili kirgiz-kaisatskikh ord i stepei, (Almaty, 1996), 146-147; for variants on this legend cf. Mukhamedzhan Tynyshpaev, Istoriia kazakhskogo naroda, (Almaty, 1998), 75-76. M. S. Mukanov’s account of Arghïn’s ancestry corresponds partially to $q B§lïq’s account, and is as follows (according to the Russian spelling): Argyn b. Karakozha b. Zhanshora bi b. Zhanarys (founder and ancestor of the Middle Zhuz); Mukanov, Iz istoricheskogo proshlogo, 123. 23 That is, of the Kazakh Senior Zhuz. 24 This account of the original clans of the Senior Zhuz differs substantially from the various published accounts. Cf. Chokan Valikhanov, “Predaniia i legendy bol’shoi kirgiz-kaisatskoi orde,” Sobranie sochinenii v piati tomakh I (Alma-Ata, 1985), 273-276; Beysenbayulï (ed.), Qazaq shezhiresi, 16-18.

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

/26b/ $rtåq Q§rÊ b. #Abd al-Qahh§r Damull§ Nam§ngandÊ 26 Initially his father became im§m to Chawchak’s Second Mosque in 1291 AH [1874-75 CE] and afterwards his son $rtåq Q§rÊ became im§m in his father’s place in 1295 AH [1878 CE].27 $rtåq Q§rÊ’s share of learning was small and his Qur’§n recitation was doubtful too. He was the sort of person who was a holy fool [diw§na] in word and deed, and had the qualities of a saint. While his scholastic theology was completely doubtful, he narrated the legends of the qualities of the saints [man§qib] with zeal, and knew the legends of their qualities better than others. He spoke a lot at assemblies, and even though he wearied people, he would talk continuously, regardless of whether or not there was anyone listening to what he was saying. If someone was sitting opposite him and talking to one side, he would nudge him and draw his [attention]. If the person didn’t look, he would do the same with the person next to him and would look to the other side intently, and if that person was not listening, he would keep talking to himself. He would rudely insult the ones who would not listen to him. They admired his insults, saying he was a saintly person. Sometimes he would abandon his saintliness for the sake of money. In the matter of a lawsuit, the [Russian] consul Shishmardan28 issued an order regarding the filing of a claim, saying, “Ask [him] to come 25 For essentially similar accounts of the tribal and composition of the Junior Zhuz cf. Beysenbayulï (ed.), Qazaq shezhiresi, 67-91; Tynyshpaev, Istoriia, 94-102; V. V. Vostrov and M. S. Mukanov, Rodoplemennoi sostav i rasselenie kazakhov, (Alma-Ata, 1968), 81-108. 26 Evidently a variant of the more commonly encountered form “Nam§nganÊ,” that is, from Namangan. Qurb§n-#AlÊ uses this form consistently. 27 #Abd al-Qahh§r Nam§ngandÊ was the first im§m installed in Chawchak after the Chinese conquest of the city in 1874; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 638. 28 A possible rendering of this name could also be Shishmarov.

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to this poor man [Qurb§n-#AlÊ] and both of you sit together.”29 For a few days he resisted us, and could not be made to reconsider his rashness. I said, “How much time will I have to waste on that,” and I affixed my seal to my ruling, and sent it to the consul. When [I] had said, “$rtåq Q§rÊ didn’t affix his seal. That person resisted,” [the consul] said, “No matter what, make him affix his seal.” I spoke to the defendant and said, “Go bring something, get $rtåq Q§rÊ’s blessing, and explain your situation.” He brought a Chinese platter with a silver ingot, placed it before him, and after he received his blessing, /27a/ and as soon as he had explained his complaint, [$rtåq Q§rÊ] got up, and said, “Fine, fine, I myself will talk with the im§m-q§rÊ [i.e. Qurb§n-#AlÊ]. The next day he came to me (as though he considered me ignorant about the defendant’s dealings, that is, about the platter and the silver). “If you would close such-and-such’s suit, I have livestock [to take care of]. As for what they said, I have given up my case several times,” and he frowned at us angrily squinting. “How will we stop it, first of all we both recorded it; and then there is nothing to do besides having the plaintiff read it and proclaim it to the defendant. There is nothing left to say besides putting a seal on the ruling that had been requested and recorded, and to proclaim it.” When he asked [himself], “What do I write?” [he said,] “So-and-so didn’t convince me because of having lied. He has no right to make a suit. In my dream a white-bearded man came and said, ‘You are opposing it for no purpose. The plaintiff’s suit is without merit. Protect the defendant. Don’t make a pointless guarantee.’” (When he had related this dream, the defendant smiled and said, “Sir, today you lied down during the ablutions and had a dream,” and [$rtåq Q§rÊ] replied, “Don’t talk bullshit, Kazakh, I never lie down without [performing] the ablutions.”) I showed [him] the letter that had been written and I said, “If it’s all right, affix your seal.” He read it and said, “It’s written in accordance with what the person I mentioned in my dream had said,” and he affixed his seal. We summoned the plaintiffs and proclaimed [it]. Dissatisfied, the plaintiff looked at $rtåq Q§rÊ and when he said, “Sir, how could you affix your seal to this, when you had made a commitment?” [$rtåq Q§rÊ] issued rude profanities. Such was his sainthood. In the end he became afflicted with tuberculosis and died in the year—. One day we went for a visit and he had noth29

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

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ing in his hands but money. When I said to the rich men, “Let’s give something jointly,” he said, “I’m not dying of hunger, I’m dying of pain. So-and-so had six rubles [ßÙm] of mine. Today he has sent one tangka.30 I’ll die whether I eat or don’t eat; the money’s not necessary. It’s an illicit proposition,” and he forbade telling the people. Such was his belief. May God have mercy, we said, “Go ahead. If you accept it, you can give it to the children,” and he replied, “Up until today I have not fed the children what’s illicit. I won’t do it now [either].” [107b] $q Mull§ By origin he was of Bashkir stock and his name was MuÈammad\§fií, the son of AmÊr. In 1855 he came among the Kazakhs and he was registered to a Kazakh volost’ 31 in $yagåz Department [dÊw§n].32 At first he nomadized with the Murån clan, then went to the QïrjÊ clan,33 and then went to the town of B§khta and resided there. Once he had taken up preaching among the Kazakhs, he did not please the clan and he took the position of mu’azzin in the town of B§khta. Then he was removed and they made his son Abå •§lib an official mull§ for Imin volost’. Abå •§lib was not considered oppressive to the nomads, [but] because of his father’s disruptiveness, Abå •§lib was removed. Although the subject of this biography was not very learned, ordinary people initially believed it was true when he said 30 Although in modern Tatar tängkä has the meaning of “ruble,” Qurb§n-#AlÊ consistently uses Central Asian monetary terminology, where a tangka was a silver coin equivalent to twenty kopecks (one fifth of a ruble), whereas the term for a ruble was “ßÙm.” 31 Registration of Volga-Ural Muslims by the Russian authorities to a specific Kazakh community involved a change of legal status, typically to a “Chala Kazakh.” Historically Chala Kazakhs were the descendants of Central Asian, Tatar or Bashkir fathers and Kazakh mothers. As such, they were members of Kazakh society, while at the same time were not part of the Kazakh kinship system. Chala Kazakhs enjoyed essentially the same legal status as Kazakhs. Unlike Volga-Ural Muslims, who were generally liable for military service, the poll tax and corporal punishment, Kazakhs and Chala Kazakhs were exempt from these obligations and liabilities. However, as in the case of $q Mull§ and Qurb§n-#AlÊ himself, it was not uncommon for VolgaUral Muslims without any kinship connection to Kazakhs to obtain Chala Kazakh status; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 384-391. 32 This administrative unit was called prikaz in Russian. 33 The Murïn clan, also known as Sarï, and the Qïrchï, also known as Mämbetqul, are part of the Nayman tribe; cf. Beysenbayulï (ed.), Qazaq shezhiresi, 125.

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things like, “I did this, I did that, I cut this, I castrated that,” and everyone would go to him for advice. /108a/ If the business turned out all right, he would boast, but if it didn’t turn out all right, he would defend himself, claiming the opposite, and then he would use coarse speech; he would take switching over to lies very lightly. His various falsehoods are mentioned not to blame this person, but only to illustrate the incident. One day in B§khta at a community feast mention was made of zak§t34 and the fact that so-and-so offered zak§t perfectly and the fact that so-and-so carried out a legal stratagem for fraud [ÈÊla-yi shari#] were brought forward for consideration. This $q Mull§ said that all of this place’s wealthy men are known to us. When he said, “No one is able to give zak§t like the wealthy of Kazan,” they asked, “How was zak§t given there?” The subject of the biography said, “We studied in a madrasa in Kazan and when the month of Ramaî§n would arrive, beginning on the first day, the madrasa students were informed that the students of such-and such a madrasa are the first day, the students of such-and-such a madrasa are the second day, and so forth. They informed the senior instructors, teachers and students that the students of their own maÈalla would come the first day. They would finally take them into a barn; inside the gate would be a barrel of gold coins, and outside would be a barrel of silver coins. The students would go out one-by-one. Each student would take a ladle of gold up to the brim, and outside a ladle of silver up to the brim and would leave. Ibr§hÊm Isȧq-Bay would do it that way.” \§jjÊ \anafÊya of Petropavlovsk [Qïzïlj§r] was at the assembly. He teased him, saying, “Elder brother, you were a companion of the students; were you there when the shops opened?” and [$q Mull§] replied, “You didn’t see it and you don’t believe it. I’m telling you what I got and what I saw.” At another assembly grain ricks were mentioned and it was said that when a rick stood for five years or ten years the grain would not be spoiled at all. $q Mull§ said, “I’ve seen ricks that lasted fifty years, sixty years, and no change in the grain’s quality was ascertained. When he had said [this] they asked, “Where did you see it?” /108b/ He said, “When I was young. I left the village and was going to another 34

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

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village. On the side of the road there was an oat rick. I said, ‘Let me go and take a sheaf or two of oats for my horse.’ The snow was deep. I got off the sled and went through the snow up to my waist. Toiling for an hour, I got one or two sheaves of oats, and when I looked, my horse had taken off. When I had put the sheaves on my back and come back, something had frightened my horse. It had broken the cart, leaving one pole here and one pole there. As for the coachmen, they split up and reached the road; and as for the horse, it went home. And I returned too. When I related the incident, [my] father said, ‘How did you take [anything] from that rick, my boy? It’s stood for fifty or sixty years; it’s a rick that was there when I was a child.’ When we went and looked at the oats, they were as fresh as if they’d been threshed today.” \§jjÊ \anifÊya was there too and said, “Elder brother, when you went by sled, you went in very deep snow; and when you returned summer had arrived. Had it turned into a cart?” “Hey, that’s just how it was,” he replied. He had such tall tales. Whatever was mentioned, with such stories he would say, “I myself saw this, I myself did that.” If people didn’t believe him, they would find the contradictory things funny, and would listen. He would make it up, saying, “I’ve recounted all of it according to my understanding.” /29a/ He also said, “Among the Kazakhs, once when there was a wedding and a new yurt was erected, I came back from somewhere, got tired, and fell asleep by the fire. My arrival didn’t awaken [anyone]. A dog came into the yurt and was sniffing around. I woke up, said, ‘Scat,’ and drove it out. It came in again. Saying, ‘I’ll beat you for disturbing my sleep,’ I shook my arm very hard, struck it against the hearth that was by the fire, and broke it. The bones were broken and sticking out. I woke my wife right away and said, “Get seven nux vomica plant from the chest. When she had gotten them, I prepared by putting [my arm] between wooden splints. I ate all the nux vomica and said to my wife, ‘This nux vomica will have an effect on me after an hour. It will make my arm shake very hard. When that happens hold it very straight and wrap my arm up with these rags and tie them with these splints.’ Indeed [I was] half awake. When it made my arm shake, my wife held it and wrapped it up, and I myself was unconscious. When I woke up in the morning it seemed my arm was healed. However, I was careful and I didn’t unwrap it for three days. When I looked at it on the fourth day my arm was intact just as before,” and saying, “Look, see for yourself,” he showed

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it to everyone. There were many such tall tales. It would be hard to write them all down. /29b/ In any case, at the end of his life he went on the Èajj with his son and in the letters he would write along the way, he would say things like, “I talked this way with such-and-such a district head,” and “I conversed that way with such-and-such a general,” and “I brought my son without money [i.e. at my expense].” He would send news like, “On the way to Medina a rail car turned over and a heavy load weighing up to 20 poods35 fell on top of me and I lifted it up.” He resided in Medina for a few months and even the things he said there were heard [back here]. When he left Medina and reached R§yiq, his son passed away. He entered the Sacred Ground [of Mecca] and he died at the rest stop. His traveling companions, having concealed his death, entered Mecca and buried him in the Jannat al-BaqÊya [Cemetery]. God’s forgiveness upon his sins. His age was around seventy-five. When he learned of his death, the im§m in B§khta raised his hand, and prayed, saying, “He was a Meccan and went to join his ancestors; that was good.” The im§m’s meaning was that he was apparently a Crimean and those who did not understand this [said that] the departed was of Arab origin and that the im§m had prayed thus, speaking the truth about his holiness.36 /30b/ AÈmad-J§n ShahÊd This [person] was also of Bashkir origin, and after he had completed his studies in Bukhara, he came to Semipalatinsk and resided there. Although he did not carry out the functions of an im§m, he earned fame for his lessons. After having assembled many students in a short time, the devotion of the wealthy bowed before that person and the rich would give him much money. Apparently one night thieves murdered him in his house. Glory leads to death. He was young and became a martyr. May God have mercy. His death was in 1310 AH [1892-93 CE]. He was in his thirties. I myself never met [him].37 35

A pood is a Russian unit of weight equivalent to 36 pounds. The meaning of the last two sentences are uncertain. 37 AÈmad-J§n’s tragic fate was the topic of a Turkic biographical treatise, written by his teacher ^sh-MuÈammad b. #Umar-AÈmad from Ufa. The work was published 36

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/31a/ AÈmad-J§n Q§rÊ b. Muslim b. Må’min-J§n B§y He [was] the im§m of Båq§ch B§y’s two-minaret mosque in Semipalatinsk.38 AÈmad-J§n b. $lt§y B§y He is the im§m of the Semipalatinsk’s Tinå-B§y Mosque that sits on the opposite side of the Irtysh River.39 /31b/ Isȧq $khånd, son of the late AÈmad ^sh§n He became im§m of the first mosque at the time of the building of Almaty.40 He lived a long time with great prestige. General Kolpakovskii41 very much protected him After that general left, even though in Kazan in 1895 under the title Taw§rÊkh al-gharÊba al-#ajÊba. In his review of the work, that appeared in the journal Deiatel’, the Orientalist N. Katanov provides extensive biographical information on AÈmad-J§n. Katanov writes that AÈmad-J§n was murdered on September 1st, 1892. His father’s name was Sh§h-MuÈammad and he was from the village of Osmanovo in Shadrinsk district, Perm’ province. According to the treatise, AÈmad-J§n left Osmanovo in 1867 and came to the town of Troitsk to study under MuÈammad-SharÊf $khånd. From there he went to the town of Turgai, in the Kazakh steppe, to study with a local Êsh§n named Qul-MuÈammad. Then he traveled to Bukhara, where he stayed for thirteen years studying and giving lessons. From Bukhara he traveled to Tashkent, Vernyi (Almaty), and finally to Semipalatinsk. In that city, according to ^sh-MuÈammad, he became famous, and attracted students from such towns and cities as Kazan, Ufa, Troitsk, Tiumen’, Petropavlovsk, Tobolsk, Tara, QarqaralÊ, Qap§l, —stk§men, Tashkent, Khåqand, and even Bukhara; cf. “Vostochnaia bibliografiia,” Deiatel’ 1897 (12), 694-695. 38 This mosque was one of the two mosques used by the city’s Chala Kazakhs and Sarts and was built by a local Sart notable, MÊr-Qurb§n b. Aww§b B§y, nicknamed Båq§ch. AÈmad-WalÊ identifies AÈmad-J§n Q§rÊ as a Sart and as one of his students who had been a ȧfií in AÈmad-WalÊ’s mosque; cf. Frank and Usmanov, Materials, 32. 39 This mosque, located on the left bank of the Irtysh, was also known as the Sixth Mosque, and was built at the expense of a Kazakh merchant named Tinå-B§y b. KÙk§n; cf. Frank and Usmanov, Materials, 25. 40 He was also the first im§m in Almaty (Vernyi); cf. Taw§rÊkh-i khamsa-yi sharqÊ, 418. Almaty was founded as a Russian fort in 1853, and was renamed Vernyi in 1855; on the founding of Vernyi cf. P. P. Rumiantsev, Uezdy Zhetysu, (Almaty, 2000), 170-171 41 General Kolpakovskii was the first Russian Governor-General of Semirech’e province.

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he was removed from the position of im§m, he died with substantial wealth.42 It was in the year—. His age was—. Ism§#Êl b. Kin§n-B§y He was from the Murån clan and initially was in the service of Jål§y Aqsaq§l.43 Later he was in a partnership with \asan Aqsaq§l. Then the desire to go into business on his own entered his heart, and he amassed a very great deal of capital. In 1908 he was elected to the position of biy44 and in 1912 in an election he took the position of chlen [chlenlik].45 During the time of the consul Sokov, when he [the consul] was on our side [it was] because he [Ism§#Êl] would not yield. This is because when the consul examined an easy case of our people, he put him in jail for a day or two regarding a suit about a horse. Because such actions on the part of the consul were a result of ordinary administration, it effaced his own policy. Later being among those who were opposed to us, he departed, because they would not award him his suit. Ism§#Êl Mu’azzin, also the son of AÈmad ^sh§n He held the position of mu’azzin in [Semipalatinsk’s] Stone Mosque for many years and he passed away. [It was] in the year—, at age—.46 General ˆstriyåf Since he held a discussion on Qur’§nic verses and the ÈadÊths, it was considered appropriate for him to be recorded among the scholars. His story will be recounted under the letter mÊm, in the entry on Mull§ M§lik AfandÊ, on the basis of the account of Mull§ M§lik, who was at the assembly.47 42 The district of Semirech’e was transferred to the authority of the GovernorGeneral of Turkestan in 1882. 43 That is, Jål§y b. M.t§y, aqsaq§l in Chawchak; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 353. 44 Biy, or judge, administering customary law among the nomads. 45 Qurb§n-#AlÊ uses the Russian word “chlen,” meaning “member.” Here it signifies a member of a council with a degree of administrative authority over the Kazakh nomads. 46 The Stone Mosque was also known as the Second Mosque. AÈmad-WalÊ identified Ism§#Êl as this mosque’s fourth mu’azzin; cf. Frank and Usmanov, Materials, 20. 47 This episode is discussed in full in the entry for Mull§ M§lik.

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/32a/ $ld§r KÙsa [The person] with the name $ld§r KÙsa [i.e. $ld§r the Cheat]48 was an Uzbek and lived in the days of Äz Janibek Kh§n.49 His stories are famous in the Kazakh country [qaz§qist§n]. [Here] is one of them: A discussion took place before the kh§n about $ld§r KÙsa, and when it was said that he was cheating everyone, Jir§ncha Chichan [q.v.], who was a vizier to the kh§n, said, “People are being cheated out of stupidity; how would a smart person be cheated?” After he had spoken, the kh§n said to Chichan, “When you go and see, it will be clear.” Chichan mounted his horse and went to KÙsa’s encampment. By chance, he was roaming the steppe [looking] for KÙsa, when he [KÙsa] had left his encampment on foot and was gathering garlic in the mountains. The two of them greeted one another. [KÙsa] said, “Hey Chichan, you’ve come here on a visit,” and he replied, “I’ve come to see you. They say you are cheating everyone. How are you going to try to cheat me?” Genuflecting, KÙsa said, “Chichan, you are showing me great honor. You have intelligence. I am someone like yourself. What talent do I have for cheating people? It’s not so. But in my yurt I have a saddlebag. When I get it, I cheat by means of that.” Chichan AfandÊ was taken in, “You’ll try to take your saddlebag and cheat [me]?” he said. So, [KÙsa] said “Give me your horse, I’ll go get my saddlebag,” and he mounted the [Chichan’s] horse and rode off. Chichan waited until evening but he didn’t come. Some travelers saw Chichan on a hill by the road and they greeted him. When they asked, “Sir, what are you doing sitting there?” he related what had happened. They said, “Hey, that KÙsa cheated you; he mounted your horse and rode off. He won’t come back now.” He replied, “Hey, is it really the case that he cheated [me], as you say,” and he returned to the encampment. And the kh§n admired what KÙsa had done and gave blessings.

48

$ld§r KÙsa is a prominent figure in Kazakh historical folklore. Äz is an abbreviation of the word “#azÊz” and among Kazakhs signifies “wise,” or “great.” Chokan Valikhanov associates it specifically with Janibek Khan, one of the founders of the Kazakh Khanate in the 1460’s; cf. Ch. Ch. Valikhanov, Sobranie sochinenii v piati tomakh II, 161, 372. However, it might also allude to a different Janibek Khan, who was the ruler of the Golden Horde (r. 1342-1357). 49

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/33a/ The Letter B§ B§b§y This person was originally from the cantons of the Bashkir people50 and, being afraid of the government for some reason, he came during the time of B¿k-Sult§n TÙrä’s rule as kh§n and came under his protection.51 B¿k-Sult§n TÙrä made him a separate small yurt and he was well provided for. Even though this person was highly irritable and bitter of speech, B¿k-Sult§n TÙrä put up with his rude words, got used to whatever he said, and endured all sorts of insults. It was one of the peculiarities of the tÙräs that they forgave everything the common people [ahl-i saw§d] said who brought up the mull§’s name, no matter how coarse or harsh. The common Kazakh people are not like that, and those who tolerated what the mull§s said were few. There is nobody who knew B§b§y’s original name. [Even] B¿k-Sult§n TÙrä would call him B§b§y. The subject of this biography, B§b§y, would continually curse and insult B¿k-Sult§n TÙrä, and since calling a Muslim an infidel violated the sharÊ#a, he would [instead] say, “I’m calling you the lowest of the low.” B§b§y’s small yurt was placed in a location far from the encampment. He had a single servant for [bringing] water and firewood. His food provisions were from B¿kSult§n’s yurt. Except for B§b§y’s service that he [B¿k-Sult§n] required, he would not enter his [B§b§y’s] small yurt or sit with him. He did not desire anything beyond meat, kumiss and other foodstuffs and he would drink the finest tea. He himself would take the livestock that came from the offerings and the zak§t that people gave, and would sell it in the Chawchak market, and he would come to buy tea. He had a six-cup tea kettle and would put in a brick of tea, steep it, make it pitch-black, and drink it. It was his nature to sit alone, and 50 From 1798 until 1866 many Bashkir communities were enrolled in the BashkirMishar Cossack Host. Bashkir Cossack units were organized territorially, and Bashkir settlements were organized into “cantons;” cf. Zakony Rossiiskoi imperii o bashkirakh, mishariakh, teptiariakh i bobyliakh, F. Kh. Gumerov, ed. (Ufa, 1999), 178-182. 51 A reference to B¿k-Sulã§n TÙrä b. $gh§d§y Kh§n, a tÙrä who lived in the $yagåz region; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 460. His father was the khan of the Simiz Nayman clan, his grandfather, JÙchÊ TÙrä, was the khan of the Murïn clan, and his grandfather, Abå’l-Fayî b. Abå’l-Mambat, was the khan of the Nayman tribe; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 454-455.

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

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you gone crazy? What are you saying?” he said, “SalÊqa, offer some help.53 I have reached this age, at a time when my beard has turned white, without passing someone’s greetings. I could die with the burden of your daughter’s something or other,” and he went out and left. B¿k Sulã§n was angry at his wife and said, “Didn’t you know the molda’s character? Couldn’t you have let it be without making a fuss?” As for J§nbål§ã, he had followed after B§b§y and [from] outside of the yurt he had heard what he had said, and he mounted his horse, took off, and reached his encampment, making a two-day journey in a single day. Since it was in the time of the tÙräs and the time of the kh§ns too, he was in quite some danger for a while.54 B§b§y died in the middle of the 1270’s AH [ca. 1858 CE] a few years before B¿k Sulã§n’s death. They say his age surpassed seventy years (his grave is in a place called Juw§n Tåba or T§sh Tåba, near ‘§rq§n.55 [It] was within the possessions of AÈmad TÙrä). Regarding his will, one chest of tea and one bag of butter were given to MuÈammad-‘§diq in $yagåz. B¿k Sulã§n and other tÙräs were the inheritors of his other things. Someone said that one time, when B§b§y had gone to Chawchak, as a joke B¿k Sulã§n sent a thief after him and he was knocked off his horse on the way. This time B§rmaq Mirîa came to his encampment again and he gave him a horse and a coat. During the assistant [p§mÙshnåk] era56 B¿k Sulã§n TÙrä’s son, Sulaym§n TÙrä, would go to the town of B§khta to an assembly [sy§z]. On the road he was with one of the thieves who said that, in this hollow or exactly at this spot he dismounted B§b§y, who fled on foot.” When he had said that, Sulaym§n immediately fell off his horse; he recited the Qur’§n and performed a blessing to B§b§y’s spirit, and remounted. This was the sort of kindness that tÙräs have. The im§m Damull§ \usayn57 would say that B§b§y had an open face, slanted-eyes, a well-proportioned physique, and a high voice. [He was] eloquent, ready to answer a question, knowledgeable in scholarship and even skilled in Russian law [z§kÙn], zealous and irritable. 53

The reading and sense of B§b§y’s speech here is unclear. That is, before the administrative reforms of 1868, when the formal political authority of Chingisids was abolished on the steppe. 55 A town in the Semirech’e, today known as Sarkand, and located in Kazakhstan’s Taldy-Kurgan district. 56 The administrative significance of the title “pomoshchnik,” a Russian term meaning, “assistant,” is unclear. In any case, it clearly refers to the period following the reforms of 1868. 57 \usayn b. Ism§#Êl, im§m in LepsÊ [q.v.]. 54

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/35a/ Pirimqul Q§rÊ b. Ibr§hÊm Q§rÊ K§shgharÊ He came to Chawchak in the year—and became im§m to the K§shgharÊ mosque. In 1327 AH [1909-1910 CE] he went on the Èajj and came back. He was a simple-hearted Sufi, an accomplished poet, an eloquent recitor of the Qur’§n, and a handsome and perfect Muslim. He translated a Persian poem of Shang§ray Damull§ YaÈy§ and an Arabic poem of Mash§hir an-Nis§, and gave them to me. This was his means. /36b/ B§b§-J§n He was the first im§m of the Tinå-B§y Mosque in Semipalatinsk.58 B¿k-Tårgh§n b. SÙqr§n b. QutdÊ-BirdÊ b. Qånås-B§y b. $ldiy§r59 This B¿k-Tårgh§n was the first starshina60 under the old law; and then he gained the rank of judge-assessor [z§sÊd§til-q§îÊ], and in the new system also became a bÙluß.61 He died around the year 1300 AH [1882-83 CE]. His son #Abd ar-RaÈman was also a bÙluß and died in the position of bÙluß. In 1302 AH [1884-85 CE] they were given the nickname “the Forty Rifles.” 58 The Sixth Mosque in Semipalatinsk, built in 1827. AÈmad-WalÊ identifies B§b§-J§n as a Kazakh; Frank and Usmanov, Materials, 25. 59 Qurb§n-#AlÊ does not identify B¿k-Tårgh§n’s ancestor $ldiy§r, but this $ldiy§r may be the same as an ancestral figure among the Nayman Kazakhs of the Sadïr clan in the LepsÊ region. Mukhammadzhan Tynyshpaev provides a genealogy of this $ldiy§r, who was a warrior during the era of Tawke Khan (r. 1680-1718); cf. Tynyshpaev, Istoriia kazakhskogo naroda, 217-220. 60 The term starshina is a Russian term meaning “elder,” which was widely used in Russian administrative practice throughout the empire, with a correspondingly wide range of meanings. Here it evidently implied the recognition by the Russians of certain authority, presumably in legal matters. 61 The “old law” [ÊskÊ z§kÙn] is a reference to the administrative system instituted in 1822, and the “new system” [yangÊ nií§m] is a reference to the system established in 1868, when formal Chingisid authority was established. “BÙlus” evidently signifies here a chief of a nomadic clan constituting a volost’. It is clear from his ancestry and titles that B¿k-Tårgh§n was not a Chingisid.

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B¿k-Khw§ja b. —ysåmb§y It is written in the Khamsa, in the chapter on the [Kazakh] kh§ns, that first he was an assessor [z§sÊd§til], [and] later was appointed to the rank of Senior Sultan [§gha sulã§n].62 BÙst§n B§ãir He was from the B§yås tribe,63 [and] from the QïrjÊ clan, in the time of $bl§y Kh§n.64 The Kazakh people considered this person to have belonged to the class of saints and they would take his words into consideration. From among his words: There will be a Day in the Last Times, these will insult the good people of yore. On that day it will be the mull§ [mÙld§] that they kill, and it will be the Book that they burn. Second... /37b/ The Letter T§ T§shq§rÊ b. K§mil-J§n B§y He is from Tashkent. He came to Chawchak in the year—and became an im§m. Among our mull§s he was the most lively, as if he was the living force65 of our time. Til§w-BirdÊ b.— He became the Senior Sultan in KÙk Tir§k [Kokpekty] after QÊsiq [q.v.]. In the new system, his son #AlÊ Kh§n became an assistant [p§mÙshnåk].66

62 “Senior Sultan” was a rank that was abolished with the reforms of 1868, and that had been held by Chigisids [tÙräs] who were also granted the noble status in the Russian imperial system. On this figure see Taw§rÊkh-i khamsa-yi sharqÊ 375. 63 The Bayïs is one of the major subdivisions of the Nayman tribe. 64 Ablay Khan, khan of the Middle Zhuz (1711-1780). 65 The reading of this word is unclear. 66 See note 56.

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/38a/ The Letter JÊm Jir§ncha Chichan67 [Jir§ncha Chichan] lived in the era of #AzÊz Janibek Kh§n68 and was very sharp and quick of answer. He was with $ld§r KÙsa [q.v.]. One of his tales was related above.69 Now [here] is one of his stories that took place with the kh§n. The kh§n asked, “What is the distance between truth and falsehood?” Chichan put his hand on his temple and said, “Four spaces, or four digits.” When [the kh§n] asked why, [Chichan] answered, “Truth is what is seen with the eye, falsehood is what is heard with the ear.” Another day, [the kh§n] asked “What is the distance between were the sun rises and the sun sets?” Chichan said, “One day’s journey.” When he asked why, [Chichan] said, “The sun rises in the morning and sets the same day.” Another day, when [the kh§n] asked, “What is the number of stars in heaven?” [Chichan] said, “The same as the number of hairs the kh§n has.” When [the kh§n] asked, “How did you know?” he said, “If you don’t believe it, try to count.” One day the kh§n was holding his head. Chichan stuck his tongue out at the kh§n. When he asked why he was making a joke, [Chichan] said, “It isn’t a joke, it’s an answer to your question.” When he said, “What question did I ask?” “‘Where does another misfortune come from?’ I replied, misfortune comes from the tongue.’” One day a tumbleweed was rolling by. The kh§n commanded, “Come and talk.”

67 Jir§ncha Chichan, whose name is rendered in modern Kazakh as ZhirensheSheshen, is prominent in Kazakh historical folklore. According to Chokan Valikhanov, Jir§ncha Chichan was a vizier to Janibek Khan. The editors of Valikhanov’s collected works add that he was also known as a sage, thinker, and source of edifying remarks. They also claim (without citing evidence) that he was actually a historical figure from the pre-Mongol era, and that he is often confused with another sage of the steppes Asan-Kayghï, who was a contemporary of Janibek Khan; cf. Ch. Ch. Valikhanov, Sobranie sochinenii v piati tomakh, II (Alma-Ata, 1985), 159-161, 372. 68 Probably a reference to the Kazakh ruler Janibek Khan (fl. 1460’s), who was one of the founders of the Kazakh Khanate; cf. K. A. Pishchulina, Iugo-vostochnyi Kazakhstan v seredine XIV-nachale XVI vekov, (Alma-Ata, 1977), 246-266; B. Akhmedov, Gosudarstvo kochevykh uzbekov, (Moscow, 1965), 60-69. However, another prominent political figure of the same name was Janibek Khan, ruler of the Golden Horde in the middle of the 14th century. 69 Cf. the entry for $ld§r KÙsa.

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Chichan ran off and then returned. When [the kh§n] said, “What did you discuss?” [Chichan] said. “The wind knows where I went, the hollow knows where I stopped,” and he left. These words are not written in a book and they cannot be seen anywhere. The Kazakh people relate them orally, and they have not forgotten them for four hundred years. The basis of what I wrote in the Khamsa is from such sources, believing it possible to rely on their veracity. /39a/ Jal§l ad-DÊn b.—T§shkandÊ He came to Chawchak in the year—AH and became im§m and khaãÊb in the Second Mosque. /39b/ The Letter \§" \usayn b. Ism§#Êl 70 He was born in the $yagåz country, and in $yagåz was one of the Holy MuÈammad-‘§diq’s [q.v.] pupils up to the level of primary dogma. Then he went to Qishq§r71 and after spending a year there, he completed his studies in Kazan with the Holy MuÈammad-KarÊm72 and then with the Holy ‘al§h ad-DÊn.73 [Then] he came [back] to $yagåz, he became mull§ to the nomads, and stayed for a time. Then in the year—CE he went to the town of LepsÊ [Lepsy] and stayed there for more then thirty years in the capacity of im§m. He died in the year—CE. May God have mercy. He was a great person who was in the highest ranks of this area’s 70 His father was Ism§#Êl $gha MindåshÊ, an early Tatar settler in the region; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 385, 419. 71 Officially known as Kshkar, this village is today located in Arsk raion, Tatarstan. 72 MuÈammad-KarÊm b. Isȧq al-MachtawÊ (d. 1853); on this figure cf. Ri ad-DÊn b. Fakhr ad-DÊn, $s§r II (13), 410-412. 73 ‘al§È ad-DÊn b. Isȧq al-Qaz§nÊ (b. 1842/43 CE) im§m of Kazan’s Sixth Mosque; cf. \usayn AmÊrkh§nov, Taw§rÊkh-i Bulgh§rÊya, 80; Ri ad-DÊn b. Fakhr ad-DÊn, $s§r II (13), 408.

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scholars and who is worthy of being called a scholar. /40a/ \amÊd Q§rÊ b. #$lim-B§y MarghÊn§nÊ He came to the city of Chawchak in 1290 AH [1873-74 CE] for business and resided [there]. While his share of learning and Qur’§n recitation was equal to his [ability] in commerce, and while he had no additional training, because of his rapid comprehension he had a taste for discussion and debate. Before #Abd al-Qahh§r74 arrived, he acted as im§m for a short time, and it is written in the Khamsa that he was aqsaq§l for a few months.75 /40b/ \us§m ad-DÊn Mull§ ShamawÊ76 They would call this [person] Cat Mull§.77 /41a/ \asan Mull§ He was im§m in the Tana Mosque78 for a few years.

74 #Abd al-Qahh§r Nam§ngandÊ, the first im§m in Chawchak after the Chinese conquest of the town in 1874; cf. note 27. 75 Taw§rÊkh-i khamsa-yi sharqÊ, 352. In Chawchak aqsaq§ls were officials appointed by the Russian consul who exercised a degree of authority over Russian subjects, particularly with respect to legal matters. 76 The nisba “ShamawÊ “was used by figures from Semipalatinsk, although the variant “SÊmÊp§l§ãÊ,” in several orthographic variants, is also encountered in the sources. The form “ShamawÊ” is derived from the Sart pronunciation of another local form of the city’s name “Semi” or “Semey” (as it is indeed currently known in both modern Tatar and in post-Soviet Kazakhstan). 77 According to AÈmad-WalÊ, \us§m ad-DÊn was the first im§m of Semipalatinsk’s Eighth Mosque, and was originally from the village of Qaz Ile (Kazylino), in Kazan province. He became im§m in 1859, however the year of his death is not recorded; AÈmad-WalÊ also relates the story behind his nickname; cf. Frank and Usmanov, Materials, 29. 78 The location of this mosque is unclear; it may have been in Chawchak or elsewhere in Dzungaria. It is clearly not the Tinåb§y, or Sixth, Mosque of Semipalatinsk. Neither this \asan Mull§ not his son £arÊf (see the entry on him below)

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\akÊm-J§n Mull§ He was a learned and pious person of Bashkir origin. He studied in Bukhara and later because of his kinship with the Holy MuÈammad‘§diq [q.v.] in $yagåz, he came to $yagåz Department. At that time, as there were no villages or settlements, he was not appointed to a settled place, and he was put into the hands of Jüm§ntük Aqsaq§l, one of the renowned and respected people of the Tåma clan.79 Because he knew the value of learning, he afforded him [\akÊm-J§n] great respect, and even though places were found for him in various towns, Jüm§ntük did not consent to his departure; out of high esteem and respect, he did not want the mull§ to go. In any case, he remained a long time in that clan. He died around 1300 AH [1882-1883 CE]. He left one son and [that son] is still in that clan. Many students studied with him and served as mull§s in several clans. /42a/ \usn ad-DÊn \§jjÊ b. NaßÊbull§h $yagåzÊ After he had studied in $yagåz, he went to Qishq§r with Mull§ \usayn,80 and although he studied a few years, because he was a the son of a rich man, he did not have such a great allowance of scholarship. In spite of this, because he was seeker of learning, his name has been mentioned among the ranks of the scholars. He was the reason for our coming here [in Chawchak].81 By origin he was from the village of Kuw§m, in the Kazan [region].82

are mentioned in the Taw§rÊkh-i khamsa-yi sharqÊ or in either of the Islamic histories of Semipalatinsk. 79 The Tuma clan was part of the Nayman tribe; cf. Beysenbayulï (ed.) Qazaq shezhiresi, 124. 80 That is, Mull§ \usayn b. Ism§#Êl [q.v.]. 81 On the circumstances of Qurb§n-#AlÊ’s coming to Chawchak in 1874 cf. Taw§rÊkh-i khamsa-yi sharqÊ, 334. 82 This village is known in Russian as Kubian, and is today located in Atnia raion, Tatarstan.

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[Kh§liq $gha] Since im§m T§shq§rÊ related that someone called Kh§liq $gha was by origin from Kazan, and had lived in Tashkent, and [related] his [Kh§liq $gha’s] amazing untruths, it was considered appropriate that it be written in the entry for T§shq§rÊ. It has been recorded above.83 Although he was not a scholar, his name is mentioned among the scholars since he related what scholars said. /42b/ KhalÊlull§h, the son of the late \asan He is the son of \asan Mull§ of the Fortress Mosque.84 Presently he has become the successor to his father’s position. It is not exactly known where he studied or what his share of learning is. According to what we heard, they say he is a person who is upright and fine, constant in his deeds. The Letter D§l DamÊn \aîrat85 He served as im§m of the Jål§m§n Mosque on the Semipalatinsk’s [Left] Bank for more than fifty years.86 His original name was MuÈammad-DamÊn87 and he was nicknamed ‘§rÊ Mull§.88 He was Mishar 83

Regrettably, Qurb§n #AlÊ did not to record these stories or the folios on which they were written have been lost. 84 The location of this mosque is unclear, but is probably in $yagåz, although neither of these figures are mentioned in the section on $yagåz in the Taw§rÊkh-i khamsa-yi sharqÊ. Similarly, neither are mentioned in the Qurb§n-#AlÊ’s or AÈmadWalÊ’s histories of Semipalatinsk. 85 Qurb§n-#AlÊ includes two entries on the same figure (cf. below, under MuÈammad-AmÊn Manßårof). However, both entries have been retained for this edition. 86 This mosque in Semipalatinsk was also known as the Fifth Mosque, and was built in 1827 by a wealthy Kazakh named Jål§m§n; cf. Frank and Usmanov, Materials, 22-25, 79-80. 87 His full name is given by AÈmad-WalÊ and Qurb§n-#AlÊ as MuÈammad-AmÊn Manßårof.; cf. Frank and Usmanov, Materials, 22, 79. 88 The nickname ‘§rÊ Mull§, meaning “blonde mull§” or “yellow mull§,” was evidently very common on the Kazakh steppe. Qurb§n-#AlÊ mentions at least three

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from Nizhnii Novgorod province.89 Because he was a keen person, sharp of speech and legally-minded, for many years he quarreled with the community, and would not flatter anybody; until the end of his life he quarreled with the community. He was open-handed, and would not consider this world all that much. He would have extraordinary recitations. He would start the beginning of the Qur’§n recitation gradually; during the morning prayer he would recite from long såras, and after he had passed the middle of the såra, they would shake their heads and he would raise his voice loud with mirth and amusement and would fall into different rhythms. When there were listeners who were unfamiliar with his own character, which he had cultivated, he would perform it in a funny manner. Even the khuãba was [performed] in that fashion. Although his share of learning was small, he was a pious and devout person. Every summer they would bring kumiss from the nomads (during the slaughtering season he would invite the important people of the maÈalla) and there was the custom of treating the people of the maÈalla to drink [kumiss]. One time a poor man was there uninvited. Later he moved toward the crowd, and when he approached, so-andso said, “Come up, come up.” He said, “I didn’t come for kumiss. An argument has arisen among us; I came to ask about a problem.” He said, “Ask about the problem.” “Sir, two people have argued, one of us said that a wolf or a fox would not enter heaven first. We said that a sheep or a hare would enter first. Which of these would enter first? If you can settle it, please do so.” As for His Holiness, he said, “Hey you idiot, when a sheep is there, how could a wolf or a fox enter [first]”? After he had said this, [the man] said, “Sir, let’s act on the basis of your decision. Rich men wearing wolf coats and fox coats were invited to this public feast. How is it are they the ones to go into the place of honor in your home? How is it that we, who

other mull§s who shared the same nickname: #Abd al-Jabb§r b. #Ubaydull§h [q.v.], im§m of Semipalatinsk’s Eighth Mosque, #Abd al-Qayyåm Mull§, an im§m in the town of B§khta, and one #Abd ar-RaÈman b. #Ubaydull§h [q.v.]; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 184-187, 391-395, 423. 89 Mishars are a Muslim group who historically were primarily settled in lands west of the Volga River; cf. R. G. Mukhamedova, Tatary-Mishari, (Moscow, 1972) and A. M. Orlov, Meshchera, meshcheriaki, mishare, (Kazan, 1992); on the Mishars of Nizhnii Novgorod province in particular cf. U. Iu. Idrisov, S. B. Seniutkin, O. N. Seniutkina, and Iu. N. Guseva, Iz istorii Nizhegorodskikh musul’manskikh obshchin v XIX - 30-kh godakh XX veka, (Nizhnii Novgorod, 1997).

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wear sheepskin coats, were not invited?” After having spoken, it is said that he brought [the man] to the place of honor and seated him, and covered him with a robe. /44a/ D§’åd Mull§ b. #Abdull§h Presently he is the im§m of KÙk Tir§k. According to what we’ve heard, he was a person conversant in every discipline and with an share of knowledge in every science; in Semipalatinsk he had studied with the Holy Kam§l ad-DÊn [q.v.], and then he went to Istanbul and befriended the well-known author AÈmad MidÈat AfandÊ [q.v.]. MidÈat AfandÊ asked us twice about this person, but not being certain of the truth about this individual, the reply was brief, and when I said, “I’ve heard his name but he’s not someone I’ve met,” he said, “I wonder, such informed people live in that province, but regrettably I do not know or deal with them,” and he looked at our companion, but it was addressed to us. After visiting Istanbul, it was required to love the ußål-i jadÊd. This person gave instruction according to the ußål-i qadÊm and we heard that he would say, “I teach the letters faster than the jadÊds and I teach more science,” and would not accept the jadÊds who came. In reality, nothing originates from the name “jadÊd.” There is no denying that everything [worthwhile] comes into existence as a result of ijtih§d. A person who knows the basics and clear-eyed people finally go in this direction. With the old method [ußål-i qadÊm] his madrasa is prosperous and in our parts he is someone who does not deviate from the way of the ancestors. /44b/ Dål§n \§jjÊ Since his original name was MuÈammad-B¿k, he is described under the letter mÊm.90

90

This figure is not further discussed in the dictionary.

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D§wlÊ Pahliw§n His name was Dawlat-Sh§h but was known as D§wlÊ. This individual was trained in the village of Bar§ngÊ,91 and later in Mang§r,92 and although he had a degree of scholarship, he was proud of being a wrestler. He was renowned because of this, and lacked the title of mull§. He lived in Semipalatinsk and was buried there. The late Mull§ M§lik AfandÊ [q.v.] said, “Saying, ‘D§wlÊ has fallen ill,’ His Holiness Damull§ \us§m ad-DÊn93 went to visit him; he seated him by the head of the horse [i.e. riding double], and went, taking him with me. He seated him on a quilt. It appeared his eyes were red and his face was a little jaundiced. His Holiness wished him health, and when he asked about his heart, and said, ‘Where does it hurt?’ he [D§wlÊ] showed his lip and pointed to a small sore. ‘The pain is excruciating. I have no other pain,’ he said. When His Holiness said, ‘That sore won’t do anything. You need to put some balm on it; if it bursts and something comes out, it will be healed,’ D§wlÊ said, ‘I am not grieving, even though I have no hope of recovering from this illness. God gave me so much strength and produced my glory, but yet my regret is this: that I am dying with great pain and that [God] made me die from a small sore. I regret that they will say that D§wlÊ, with such strength, didn’t withstand a small sore, and died.’ One hour after later [\us§m ad-DÊn] left, and he gave up the ghost. /45a/ He was in such a state and didn’t give any warning.” Whether it’s so and whether it’s true, that’s what he said. Along with being a peerless specimen in wrestling, this person was considered to have a physique as powerful as an elephant’s. When he struck quickly with his forearms, he would hold fast. When a wrestler in Semipalatinsk named ^r-Gh§zÊ, the son of a rich man, came to him to make him wrestle, this ^r-Gh§zÊ flinched out of fear of him and declined his challenge. We saw this ^r-Gh§zÊ in 1869, when Prince Vladimir came to Semipalatinsk. He fought, and everyone was amazed at his wrestling. At that time there were streaks of white on either side 91 This village, known as Paran’ga in Russian, was located in Tsarevokokshaisk district, Kazan province, and is today located in the Mari Republic. This village is also the subject of a major manuscript history, the T§rÊkh-i Bar§ngawÊ, complied by AÈmad b. \afÊíull§h al-Bar§ngawÊ in 1912; on this history cf. Frank, Muslim Religious Institutions, 29. 92 That is, Ulågh Mang§r; in Russian this village is known as Bol’shoi Menger, and is today located in Atnia raion, Tatarstan. 93 Presumably \us§m ad-DÊn [q.v.], im§m of Semipalatinsk’s Eighth Mosque.

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of his beard. He was approximately in his forties. When he was in his thirties he wrestled with a young fellow and, without even trying, got him in a bear hug and threw him down. He [D§wlÊ] was from the village of ^shkÊ94 in the environs of Kazan. \§fií $gha \§jjÊ said, “We saw his son.” D§wlÊ $gha accepted a challenge from the wrestler Afl§ãån. They say the wrestler Afl§ãån was possibly from the village of Qishq§r,95 or else from a village close by, and that he had once studied in Qishq§r. People relate that during the time of Båk§y Kh§n96 he went to St. Petersburg to fight with a Russian. They boxed, and so forth. For example, they say Båk§y Kh§n, together with [Emperor] Paul,—others say with Alexander I—were seated on two sides. They brought the Russian wrestler out with chains. He was pulling five or six people behind him. When he was pushing and leaning forward, those holding the chains behind him weren’t able to hold him back and fell over. He came on in such a way and was placed in the ring. Afl§ãån arrived slowly, and they say he said, “Let the first turn be yours,” and he yielded to the Russian. The Russian /45b/ circled three or four times, and when he came at Afl§ãån, he was showing his fists. Afl§ãån didn’t flinch at all and [the blow] was blocked with his cheek. The Russian struck with all his strength, and blood was flowing from Afl§ãån’s opposite ear. Immediately [Afl§ãån] stuck something in his ear. When Afl§ãån’s turn came, he hit the Russian on the cheek, and he [the Russian] spun around and fell. His cheek bones were broken into small pieces. Both the Tsar and the kh§n [said] “Bravo,” and gave blessings. But Afl§ãån’s ear became weak from the blow. They say that D§wlÊ, who challenged this ^r-Gh§zÊ, accepted a challenge from the wrestler Afl§ãån. They relate that Afl§ãån ended up wrestling in Bukhara before the AmÊr and in Istanbul before the Sultan, and that he was awarded estates, that is, gifts, and so forth. Duw§n b. Janibek b. ChÊkä b. Tårgh§y b.—b.—b.— This individual was from the Murån clan, and was a person of great honor. KÙk Tir§k Department gave him the name Duw§n because he was born in the Year of the Horse. This person was aged 79 in

94 95 96

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

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the year 1330 AH [1912 CE]. I said in the Khamsa that one can take several meanings for everything a Kazakh says. It is known that in this year of 1330 AH, 1912 CE, it has been 79 years since the establishment of KÙk Tir§k Department. /46b/ ZakÊ Mull§ b.— Presently he is the im§m of Jays§n [Zaisan].97 His name corresponds to what he is called; he is someone with an intelligent nature.98 /47a/ Z§kir AfandÊ b. [$kbÊrdÊ]99 He is the assistant instructor in the town of Chawchak. In 1327 AH, 1909 CE, he came to the—Madrasa in Chawchak and stayed. (At the end of 1917 he moved to Russia).100 /48a/ The Letter R§ The Holy Ri ad-DÊn b. WalÊd This person was of Bashkir origin, and after he trained and completed his studies in Bukhara, he came to the city of Semipalatinsk and in the year—became the im§m and mudarris of the—Mosque.101 He was a large and well built, had large eyes, and his face was copper-colored. He was very full-bearded, and im§ms, §khånds, and mudarrises first graduated from under him and went on to Bukhara. In assemblies he had taken notice of me, and when I was not occupied in Bukhara, I 97 Elsewhere Qurb§n-#AlÊ names him as the fifth im§m in Jays§n; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 425. 98 This is a pun, “zakÊ” being both a name and an adjective meaning “intelligent.” 99 The name $kbÊrdÊ was evidently added later by another hand. 100 The comment in parentheses was obviously also added by a later hand. 101 AÈmad-WalÊ indicates that Ri ad-DÊn became im§m of the Fourth Mosque in 1847. He also identifies him as a Sufi; Frank and Usmanov, Materials, 22.

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would go to Tashkent, and twice was a guest at his father’s house in ‘§l§r.102 His courtyard and his gardens and orchards were beautiful. He would talk to the mull§s, saying his father was very hospitable and kind to travelers, and when a circle for the complete recitations of the Qur’§n gathered in his maÈalla, he would remember the poor. Having been an im§m and mudarris for many years, he died in the year—.103 May God have mercy. The students in his madrasa were numerous and because of his wit, a few times they suffered from his questions. At some assemblies, when mention was made of h§jjis complaining of the things they had to undergo, he would say, “It is surprising that our spirits would not answer in the proclamation of our ancestor [the prophet] Ibr§hÊm, may peace be upon him.104 If some money was collected with the intention of performing the Èajj, and a little more was added, it would be sufficient. If I went now, I would begin the activity, regardless of why; I would undergo the matter, collect my money, and set out. At the time of the Holy Ibr§hÊm’s proclamation, our spirits did not exist,” he said, surprisingly. It is also said that the Holy [Ibr§hÊm claimed] God made the Èajj for His servant according to his ability and therefore it is obligatory. /48b/ This great dictate is the same for the special and the common. For, is there not the story about the common men lapsing in their obligation as substitutes?” He complained of the sincerity of common men, saying, “It is because [at first] they don’t see beyond visiting the Sacred Territory, and in my opinion, it is very evident that they are acting sincerely. This is because we see that after a common person becomes a ȧjjÊ and comes back, he defames the honor of the Sacred Territory and the grandeur of the Ka#ba, and he doesn’t find anything except the defects and vices of the Arabs. Most of all, they lose their [earlier] sincerity and they do not refrain from terribly sinful words. If [that] story became known, it would better to give the substitution by others to common people, than for them to perform the Èajj themselves.” They complained about that person, saying, “People who don’t know the significance of these words try to shirk the deed that God has made obligatory.” This person’s assertion was not the 102

An area of Tashkent. AÈmad-WalÊ gives 1879 as the year of his death; cf. Frank and Usmanov, Materials, 22. 104 A reference to God instructing the prophet Ibr§hÊm to proclaim the pilgrimage to Mecca (Qur’§n 22:27-30). 103

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prohibition of the ȧjj; rather he called for the perfection of sincerity. He meant that if scholars go [on the Èajj], they have the most perfect sincerity and it surpasses the sincerity of [ordinary] people. Some people call the father of Ri ad-DÊn, the subject of the biography, WalÊd, and some Yåsuf. They tell two versions. Some say that both WalÊd and Yåsuf are the same person, and his original name was WalÊd. He was recorded in the Kazakh Register by the name Yåsuf. Others say that after WalÊd’s death, a person named Yåsuf married his mother. They attribute it to this. In the first version, he was a half brother to Ghiy§s ad-DÊn [q.v.]. In the other version their parents were different, and they called Ghiy§s ad-DÊn His Holiness [Ri ad-DÊn’s] older brother only because Mull§ Yåsuf married his mother. Mull§ Yåsuf traveled among the B§yjigit105 clan and passed away. It is known that his grave is on the banks of the ^mÊl.106 His descendants are still in the Chawchak area. /49b/ Ramaî§n \§jjÊ b. Sayfull§h b. Sayyid-Ja#far b. #Abd-Mann§f [Chanishev] As his n-th ancestor was Jah§nsh§h, people called him Ch§nsh§, and later he came to be known by the appellation Ch§nishef; it is a sort of surname. In our times the wealthiest and most pious among these is Ramaî§n AfandÊ.107 Since he is the builder and sustainor of our mosque and our madrasa in Chawchak, listing him among the class of scholars seemed warranted. Initially he was in the service of his uncle, Ibr§hÊm B§y b. Sayyid-Ja#far.108 He left him in 1877 and went into business independently. For a few years he went into silver trading, then, he earned considerable profit by trading in fabric in the ShÊkhÙ and Råmcha [Urumchi] regions. [First] on his own, [then] after the death of his younger brother Ni#matull§h, he took

105 The Bayjigit clan forms part of the Kirey tribe; cf. Beysenbayulï (ed.), Qazaq shezhiresi, 131. 106 This river, called Émil in Russian sources, is on the Chinese side of the border and flows south into Lake Alakol. The Chawchak River is a tributary of the Imil. 107 Ramaî§n Chanishev was one of the wealthiest of the Tatar merchants in Dzungaria, having amassed over a million rubles; cf. Gosmanov, Yabïlmagan kitap, 49. He also accompanied Qurb§n-#AlÊ on the Èajj in 1898, and is also mentioned numerous times in the Taw§rÊkh-i khamsa-yi sharqÊ, cf. pp. 343, 351, 548. 108 On this figure cf. Taw§rÊkh-i khamsa-yi sharqÊ, 334.

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his two sons \asan and \usayn into his service, and because of their cleverness, and because \§jjÊ AfandÊ’s intention was sincere, they got along and their wealth increased. Presently a wealthier person than him is not to be seen in this region. His piety, in equal measure to his wealth, is complete. He performs the five daily prayers regularly and in perfect form. In particular, he considers it honorable to give money to the mosque and the madrasa without holding back. And in Istanbul he made donations and he was appointed to two or three lofty positions. In 1330 AH, 1912 CE, he donated a hundred thousand rubles in Makar’evo109 for the mosque. His name was written in the newspapers. /52a/ The Letter Z§" Zayn al-#$bidÊn b. #Abd al-Mann§n By origin he was from the village of Machkara110 and he completed his studies in Bukhara. In 1853 he came to Semipalatinsk and became im§m in the Seventh Mosque. After four years he gave up the position of im§m because of affliction with paralysis, and he died in 1860.111 /52b/ Zam§n-B¿k AfandÊ According to what he himself said, of the two famous cities in the Caucasus province, Shirv§n and ShakÊ, he was from ShakÊ.112 He completed classes in a gimnaziia in Russia, and earned the position

109 The site of the annual fair in Nizhnii Novgorod; on the Muslim institutions connected with this fair cf. U. Iu. Idrisov et al. Iz istorii Nizhegorodskikh musul’manskikh obshchin. 110 This village, known in Russian as Maskara, is today located in Kukmor raion, Tatarstan. Before 1917 it was a regionally renowned center for Islamic education. 111 AÈmad-WalÊ notes that this mosque was built in 1852, and that Zayn al#$bidÊn was its first im§m; cf. Frank and Usmanov, Materials, 26. 112 These are two cities today located in Azerbaijan. In the text Qurb§n-#AlÊ spells the latter city ChakÊ, reflecting a Kazan Tatar orthographic convention.

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

113

The name of the envoy in this embassy is not given, but it may be Ya#qåb B¿k’s embassy to the Ottoman Empire, led by Ya#qåb Kh§n TÙrä in 1873. On this embassy cf. Thierry Zarcone, “Political Sufism and the Emirate of Kashgaria (End of the 19th Century): the Role of the Ambassador Ya#qåb X§n Tåra,” Muslim Culture in Russia and Central Asia, vol. 2, 153-165. 114 In 1877. 115 K. P. von Kaufman, Russian Governor-General of Turkestan, from 1867 until his death in 1882. 116 Probably a reference to Major General Fridé, who served as ataman of the Semirech’e Cossack Host.

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the consul B§lq§chÊn;117 I was in the middle of it and once I mediated [between them]. As was written in the Khamsa, in 1885 gunfire was exchanged between a Russian sixteen-man detachment deployed on the border and Chinese troops, and one Russian and a few people on the Chinese side were killed. Because he was reprimanded for this, he left B§khta. Then he was an interpreter to the governor of Tashkent, and we heard a few years later that he had entered the service of the AmÊr of Bukhara, His Excellency #Abd al-AÈad Kh§n.118 We have no knowledge presently, that is, in this year of 1329 AH [1911 CE], where he is or whether he is alive or dead. He had brown face and a jet-black beard. In particular he also was quite erudite and he eloquently recounted pleasant stories and tales. Regarding this person, the consul B§lq§chÊn said, “Indeed, it’s as you said, I wouldn’t call him a bad person; he didn’t take bribes from people, and he didn’t say anything bad to anyone. He had only one fault, that if someone took up a side, he’d take the side of that person. It was due to fear; such actions derive from human nature. Resisting without getting anything, and maintaining an isolated position, is neither human kindness nor justice. This position originates from ignorance, that is, from a lack of knowledge.” In fact, he avoided taking bribes, and when he took such position, he would be isolated. /53b/ The Letter SÊn SalÊm-Gir§y MuftÊ He was the—th muftÊ of our era, and in his time the Kazakhs [qaî§qÊya] were entirely included into the Spiritual Assembly. Later, it was removed from its authority.119 This person was named TafkÊlaf and his 117 Russian consul in Chawchak as of 1882, with whom Qurb§n-#AlÊ had extensive dealings; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 340-342, 351-353. 118 Ruled 1885-1910. 119 The fourth Orenburg muftÊ (in Russian he was known Salimgirei Tevkelev) who held the position from 1865-1885. The Kazakh steppe was removed from the authority of the Orenburg Muslim Spiritual Assembly in 1868, and had been partially returned to this organization’s authority by 1883; cf. Azamatov, “The Muftis of the Orenburg Spiritual Assembly in the 18th and 19th Centuries: the Struggle for Power in Russia’s Muslim Institution,” Muslim Culture in Russia and Central Asia vol. 2, 372379.

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origins went back to —nn§n Kh§n of the White Banner and reached back to Tawakkal Kh§n.120 The Russians would say, “TevkÊl” and later corrupted it to “TevkÊlef” and “TafqÊlÊf.” This person’s ancestry as far as —nn§n Kh§n was written down in the histories; those above —nn§n Kh§n have been described in detail in the Taw§rÊkh-i Khamsa and those up to [i.e. descended from] —nn§n Kh§n have been mentioned [too].121 /54b/ Sayf ad-DÊn b. \usayn Sån§yåf He was the im§m of the city of Warsaw and during our Èajj journey, we would chat with him.122 At first he served in the Guards Regiment and he gained the position of §khånd in Military Service.123 In the year that we arrived [1898], he said that it had been more than forty years since he had entered the service. His allowance of scholarship was small; it is not known if he had ability beyond reading and writing individual letters of the alphabet. What he said was akin to the more astounding things [said] by common people. He would come to our hotel room every morning and visit. When the time for the daily prayers arrived, and we would perform the prayer, he would simply sit. When he said, “I only perform the prayers on Friday,” I asked, “What do you do for the other prayers?” [He replied] “I perform the qaî§ [the subsequent performance of an omitted act] on Friday.” When I asked, “How do you do that?” he replied, “We had an im§m here, who they say would perform the prayers at nighttime. Finally, not finding firewood to heat his house, he heated with wood from his 120 —nn§n Kh§n’s name also appears in the sources as —nd§n Kh§n. The Kazan historian Shih§b ad-DÊn Marj§nÊ provides the following genealogy for SalÊm-Gir§y: SalÊm-Gir§y b. Yåsuf b. Qåtlågh-MuÈammad b. Tawakkul b. Mamash b. DawlatMuÈammad b. —r§î-MuÈammad Kh§n b. —ndan Kh§n b. Shigh§y Kh§n b. J§diq Kh§n b. JanÊ Kh§n b. Baraq b. QÙyrïchaq Kh§n b. Urås Kh§n al-ChinghizÊ; cf. Marj§nÊ, Mustaf§d al-akhb§r, II, 310. 121 The genealogies of the “White Banner” Chingisids of the Kazakh steppe appear on pages 461-472 in the Taw§rÊkh-i khamsa-yi sharqÊ. 122 Sayf ad-DÊn is mentioned frequently in Qurb§n-#AlÊ’s Èajj narrative; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 551, 555, 557, 559. 123 $khånd in Military Service was a military office in the Imperial Russian Army distinct from the office of §khånd under the Orenburg Muslim Spiritual Assembly, or the honorific title borne especially among Kashghari scholars. An §khånd in Military Service essentially functioned as a chaplain to Muslim soldiers and sailors.

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barn, as long as it lasted. He didn’t seem like a very godly person.” He also said that unsuitable words had been written in the books. “I saw one book. It said, ‘If you perform the morning prayer without performing a qaî§, for forty days, the outcome will come to him from an unsought quarter.’ I performed my prayer for eighty days without the sun coming up. I didn’t see an outcome that arrived without being sought. We looked for that arrangement but didn’t find it.” When he came another day he addressed \§jjÊ Ramaî§n;124 “Ramaî§n, your companions are calling you , ‘\§jjÊ, ȧjjÊ.’ Did you go on the Èajj before?” “I went, sir.” “Did you climb Mount #Araf§t?” “I climbed it.” “Then did you see Father Eve and Mother Eve?” The ȧjjÊ /55a/ smiled and answered, “Those noble persons came and went before us, we weren’t able to see them.” (“Is that so?”, he said.) He came on another day and his countenance was somewhat melancholy. When [we asked] what had happened, he said, “AfandÊ, today I’m out of sorts. I went to so-and-so, the son of so-and-so. I read the newspaper, and there, Greece has begun a war with Turkey. It will unsettle Turkey. I’m sad for that reason. God’s task is very difficult [tårådnÊ],” he said. When [we] asked why, he said, “Look here, God made the infidels rich, and by means of wealth they are powerful. But He made the Muslims poor, and as long as there is no money, there is no power. He himself creates it thus, and orders it: fight the infidel and summon him to Islam.” He said, “After he’s done that, He will make the Muslim rich, and if He makes the infidel poor, war against them will be unnecessary. You yourself are a Muslim,” and he said this, closing his eyes with a very unhappy face and with a crushed spirit. From the external aspect, although this was very difficult to hear, it revealed the secret that the unfortunate person, opening his heart for Muslims, feeling for them in his heart, is forced to worry for them. In particular, so-and-so, the son of so-and-so’s words, that it will disturb Turkey, were a mountain on his heart. It was written in our Khamsa, in the [chapter on] the Èajj journey, that in the end what was claimed was not according to what so-and-so, the son of so-and-so, had said, and [the talk of] war was turned out to the contrary. The astounding things he said like these were numerous and it is pointless to write them all down. Ten years after we had seen him, that is, in 1325 AH [1907-08 CE], it was observed in the newspapers that he

124

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

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had died. God’s forgiveness upon his sins. He had surpassed seventy years of age. In counting he absolutely would not say [anything] was less than a million. When I asked how many soldiers were in Warsaw, he said, “There are one and a half million soldiers. It would not be fitting for there to less than that, and they would reject that.” One day, [we] went to a statue of the Prince of Warsaw made out of cast iron and when I asked, “How much money did this cost?” he said, “They spent ten million,” and so on. /56a/ Sulaym§n Q§rÊ b. Ibr§hÊm-B§y ShamawÊ125 Sulaym§n Q§rÊ initially learned to recite the entire Qur’§n from His Holiness Ri ad-DÊn [q.v.] in Semipalatinsk; after that he went to Bukhara and in Qur’§n recitation was a rare person without equal. In Qur’§n recitation he could read a såra perfectly. It is not known that he left anything dubious in a word, or even in a letter. To the listener there was nothing lacking. Although occasionally he would come close to doubtful [recitations], he would quickly come back from there. He would absolutely not accept a prompt, and if there was someone who gave a prompt, he would keep performing zealously, in spite of it, and when he recited as he liked, he could finish five strands of prayer beads in one and a half hours. At the point where the person had provided the prompt, he would recite for an hour. He wouldn’t accept anything for the complete recitation of the Qur’§n. He would not change to correspond to one’s secular quality. In recitation his rhythm was pleasant, his voice was pure and he was a peerless q§rÊ. He died in his forties in 1879 or 1880. God have mercy. /56b/ S§#at-J§n b.— By origin he was from Tashkent and he lived for some time in Almaty. He came to the city of Chawchak in the year 1300 AH [1882-83 CE] and was in the service of the Nazarbaevs. In the year 1320 AH

125

Cf. note 76.

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[1902-03 CE] he left the Nazarbaevs and went into business on his own. He amassed substantial capital and has buildings in Råmcha [Urumchi] and Chawchak. He is neither an im§m nor a q§rÊ, and although he is primarily occupied with commerce, since he is very quick to learn, he has aptitude for every science, and especially in the field of universal sciences. This mature individual is someone who is strong in studying the most subtle Persian bayts, who is unique in understanding the meaning of the Istanbul newspapers and journals, and who is articulate in his questions and swift in his answers. Consequently, we have removed this person from the category of merchants and listed him in the category of scholars. This is because counting someone with such an intellect among ordinary men would be like pasturing a bull among the sheep. Among the scholars he is a mull§, among the merchants he is a rich man. He answers any person’s question with a pleasant and joking demeanor; and when angry words are said, no matter how angry, he soothes with his speech, and he never shows a sad face to anyone. One of his many pleasantries: When His Holiness Miy§n Nu#m§n came to Chawchak, he [Miy§n Nu#m§n] threatened with flogging those who didn’t come to morning prayers. It seems one or two rich men and one or two poor men didn’t come to the prayers. First they flogged the poor men, then they went to the door of a rich man, but when they didn’t dare to make him come out, a poor Chinese was seen on the street. S§#at-J§n said, “There, beat that person [who] merits a flogging, sir.” When he said, “But he’s a Chinese,” [S§#atj§n] teased him, replying, “Whoever he is, he’s poor. Isn’t it the point of the punishment, that he’s poor?” /57b/ Safar-#AlÊ b. [Bo]st§n126 He was from the Murån clan and was raised in Chawchak. For a long time he served Ibr§hÊm B§ybatcha [and] #Abd al-Jabb§r. In an election in 1902 he rose to the position of a judgeship [biylÊk]. He is a learned and upright young man.

126

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

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/58a/ The Letter ShÊn Shaykh al-Isl§m $khånd b. MuÈammad-‘§diq $yagåzÊ Initially he studied with His Holiness [MuÈammad-‘§diq] himself, and when he had reached the level of dogma he was trained in Qishq§r in the madrasa of Mull§ Ism§#Êl.127 In 1866 he returned to $yagåz and was named to the position of his late father. At that time, as the local Kazakhs were under the authority of the [Orenburg] muftÊ, he was examined in Ufa, obtained the rank of district §khånd, and came back. Because his livelihood came from the Kazakhs, he spent most of his time among the nomads. Although he was at an average level in scholarship, he was someone with a mild character, well-intentioned, quiet, open handed, generous, and hospitable. In the year 1302 AH [1884-85 CE] he went on the Èajj with \§jjÊ #Abd as-Satt§r $yagåzÊ128 and he died at Min§ [near Mecca].129 The mercy of God be upon him. Sharaf ad-DÊn b. Sir§j ad-DÊn FayîållÊn He was the fourth im§m of the Isl§båtka Mosque in $yagåz.130 He is one of Mull§ #Abd al-\aqq’s131 students, and in the year 1317 AH [1899-1900 CE] he became im§m. His father Sir§j ad-DÊn Fayîål-

127 Ism§#Êl b. Mås§ al-MachkarawÊ al-Qishq§rÊ (d. 1887/88); cf. MuÈammad Mur§d ar-RamzÊ, TalfÊq al-akhb§r wa talqÊÈ al-§th§r fÊ waq§’Ê# Qaz§n wa Bulgh§r wa mulåk at-Tat§r II, (Orenburg, 1908), 478. 128 #Abd as-Satt§r was a prominent patron in $yagåz and B§khta. Qurb§n-#AlÊ records that he was originally from the village of T§shkichå, near Kazan, and was remembered for providing food to hundreds of people during years of drought; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 412-413. 129 According to the Taw§rÊkh-i khamsa-yi sharqÊ, p. 411, he died on July 29th, 1889 (old style). Qurb§n-#AlÊ also indicates that he was succeeded as im§m in $yagåz in 1889 by his younger brother #Abdull§h, who reportedly reenergized the madrasa, and was still im§m as of 1909 (p. 412). 130 This mosque was built in a Muslim settlement established in 1848 about one kilometer from the Russian administrative center in $yagåz (Sergiopol’). The settlement was known in Russian as Slobodka, meaning “suburb.” The mosque itself was built in 1850; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 408-409. 131 #Abd al-\aqq b. #^m§d ad-DÊn at-TåmanÊ [q.v.], im§m of Semipalatinsk’s Eighth Mosque; cf., Frank and Usmanov, Materials, 30.

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lÊn was from the New Tatar Quarter132 and came to these parts in 1827 to engage in trade. They say that he passed by the present-day [headquarters of the $yagåz] Department along the main road, traveled in the ‘§dir clan133 for a few years, and then went to the Qïz§y clan.134 It has been written in our Taw§rÊkh-i Khamsa that he fulfilled the duties of mu’azzin for a few years. /58b/ Sh§hÊ \§jjÊ They would call this person Zubayr Sh§hÊ. He was one of the wealthy men of Semipalatinsk. It was deemed appropriate to record his revered name among the scholars because of a dispute. At some point in the 1860’s, the government proposed a plan regarding Semipalatinsk’s cemetery and when they intended to measure it for a building, the Muslims didn’t agree and said, “In our Islamic law it is not right to trample a grave.” When they offered the reason, the government challenged it, saying, “You’ll show from what Qur’§nic verse this is from.” When the mull§s said, “It exists in the ÈadÊths,” [the government replied], “There are different qualities of ÈadÊths and the government will not be satisfied with that. If proof in the Qur’§n is offered, there’ll be no challenge to that.” The mull§s didn’t say anything and asked for a few days time that they would be allowed to consult the tafsÊrs. In that group there were many wealthy men there. The subject of this biography, Sh§hÊ \§jjÊ, sat down later than everyone else and saying, “Hold it, hold it,” he coughed, went before the people, and addressed the chief of the assembly. “If we present the proof from a Qur’§nic verse, would you accept it?” he asked. When it was confirmed and agreed upon, he read the verse, “God Protect me from Satan the accursed. Indeed, We have honored the children of Adam [Qur’§n 17:70].” He said, “God created the sons of Adam as the most excellent of all his creations and He honored them most of all. His honoring of mankind is equal in life and in 132

A Muslim quarter of Kazan, in Russian sources known as the Novaia Tatarskaia Sloboda, and in Tatar sources as Y§ngÊ Bista; for the Islamic history of this quarter cf. \usayn AmÊrkh§nov, Taw§rÊkh-i Bulgh§rÊya, (Kazan, 1883), 73-88. 133 See note 59. 134 A Kazakh clan that inhabited the Chawchak area; cf. Beysenbayulï (ed.), Qazaq shezhiresi, 125.

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death. To trample them underfoot would be a violation of respect. The consequence of this verse comprises all humanity, and is not only for Islam.” Profiting from this, and by explaining the verse, the mull§s convinced the government. With this the cemetery grounds were not measured out. The end. /61a/ The Letter ‘§d ‘af§ Q§rÊ [b. J§rull§h] He came when the city of LepsÊ was first built and became im§m. (The ancestors of Q§rÊ ‘af§, the im§m in LepsÊ, are from T§shkichå.135 ‘af§ Q§rÊ’s father, J§rull§h, was im§m in —rn§shb§shÊ and then came to T§shkichå and became im§m) After a few years he became im§m [in LepsÊ] jointly with Mull§ •ayyib [q.v.], and then later was im§m on his own. In the year—, after Damull§ \usayn [q.v.] arrived, Damull§ \usayn, the son of Ism§#Êl [MindåshÊ] became im§m, and Q§rÊ ‘af§ stayed on in the capacity of q§rÊ. After the death of Damull§ \usayn, although [his son] Mull§ \amm§d136 occupied his father’s place, as in his father’s days, there was disagreement among the people, and after Mull§ \amm§d’s dismissal, Q§rÊ ‘af§ again took the post of im§m. In the year 1325 AH [1907-08 CE] he had reached his eighties and was still in the position of im§m. According to what we heard, his people would not give him any peace and were in the habit of saying, “We’ll get a new im§m.” He was a white-haired person from whom blessings are received, and they didn’t appreciate his greatness and his worth. They didn’t care that he had served unsparingly for so many years, and they filed complaints against him. No; what should be said to people who evince such astonishing things? Our people’s nature, and in particular, the nature of the people of LepsÊ, was so polluted with worthlessness that in their view they considered it a matter of glorious pride. May God Himself ameliorate it.

135 A village, known in Russian as Tashkichu, located today in Arsk raion, Tatarstan. Formerly it was located in Kazan district, Kazan province. 136 Evidently \amm§d b. \usayn became im§m at a very young age. After 1917 he moved to Qålja, in China, where he died in the mid-1940’s, probably in his seventies.

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Some say ‘af§ Q§rÊ’s name was Q§rÊ Manßår, and it is not known which was his real name. His education was in Samarqand in the Sufi lodge [kh§naq§h] of T§j ad-DÊn Khalfa, and he was one of that person’s murÊds.137 It was in 1871, in LepsÊ, that he granted me the diploma in complete recitation, and I became an im§m. Initially the M§’ida såra was read. People would ask how many portions of the såra were read and he would say, it was six portions, one quart and one pint.138 Everyone laughed, and joked that the q§rÊs put the recitation on a scale. He would say all sorts of remarkable things like that. /62a/ ‘§liÈ $khånd This person was evidently the im§m in Makar’evo139 in 1855. It was deemed appropriate to mention him among our local im§ms because he had an altercation with the Russians during the funeral prayers for a merchant named Tårsåmb§y, who had come from our region, and because he prevailed over their suit. The incident consisted of this: according to what he himself said, when this Tårsåmb§y T§shkandÊ died at the Makar’evo Fair, they were going to perform the funeral prayer, and when the mu’azzins proclaimed it, announcing the funeral prayers from the middle of the market, some wealthy Russians emerged from their doorways, and acting like fools, joined in, adding their voices to the voice of the mu’azzin and announcing it with foul words. The Holy §khånd went up to some of them and tried to tell them, “Stop, it’s not good to do that,” but they ignored what he said, and insulted and ridiculed the §khånd himself. It didn’t humble him, and when he said, “Oh Muslims, it is a sin against the name of Islam to endure the insults of these accursed ones. Drop the funeral prayer, beat these atheists, I myself will answer them,” the Muslims suddenly attacked, and chased off the Russians, [shouting], 137 #Abdull§h al-Ma#§zÊ identifies T§j ad-DÊn as a khalÊfa of the Bukharan shaykh #Abdull§h ad-DihlawÊ. T§j ad-DÊn was evidently from the Volga-Ural region, and #Abdull§h Ma#§zÊ provides the following genealogy: T§j ad-DÊn b. AÈmar b. DÊnMuÈammad b. QadarmÊ b. QulmÊ b. $lãån-B§y b. $y-B§qtÊ b. $yd§r al-Bulgh§rÊ aî-¢uy§’i al-$yd§rÊ as-Samarq§ndÊ. According to #Abdull§h Ma#§zÊ, T§j ad-DÊn died in Safar 1289 AH [April-May 1872]; cf. #Abdull§h al-Ma#§zÊ, al-Qaãra min biȧr, 38-39. 138 This is a play on words. The word “p§rcha” signifies both a section of a såra, constituting several §yats, as well as a unit of measurement. 139 See note 109.

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

At this point ‘§liÈ $khånd becomes the narrator of the story. Elsewhere Qurb§n-#AlÊ identifies Mås§ B§y Qishq§rÊ as a wealthy patron in Semipalatinsk; cf. Frank and Usmanov, Materials, 69. 141

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

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Pahliw§n, what are you going to do?’ he said, ‘When I beat them, my arm is fearsome.’ I said, ‘If one dies, I’ll take the responsibility. Beat those scoundrels!’ He picked up the hindquarter of a sheep, and ran into the fray. He struck them once or twice and they started to run. When it was that two or three Russians were in a row, and he hit one of them, two or three would suddenly fall, and the Russians quickly went into their shops; they began to run, and we charged, starting to drag them out. [Then] we assembled all the Muslims, calling out ‘That’s enough, that’s enough. Perform the funeral prayer,’ and we performed the funeral prayer. Meanwhile, soldiers arrived, took charge, and on every street posted ten or fifteen [men]. We went and got the corpse [of Tårsåmb§y]. [The §khånd] said, “There I saw D§wlÊ Pahliw§n’s zeal and strength. I saw that when he would hit a Russian, two or three in a row would fall.” D§wlÊ Pahliw§n’s biography has been recorded under the letter d§l. The incident consisted of this and took place [this way]. The Muslims earned prestige in the fighting, and before the government. This indeed is justice. I think that since the altercation took place during the famous Sevastopol War,142 it resulted in a just outcome. If it had been at the time of the Tashkent or Khåqand War,143 God knows who would have gotten off, and who would have been killed. /64b/ The Letter £§" [£arÊf] £arÊf held the position of im§m for a while in the city of Jays§n’s early days.144 [£arÊf \§jjÊ b. \asan Mull§] £arÊf \§jjÊ was the son of the late \asan Mull§. We heard that he became im§m of the Tana Mosque145 after his father. He died in 1315 AH [1892-93 CE]. 142

The Crimean War (1854-1855) During the Russian conquest of Central Asia between 1865 and 1875. 144 Elsewhere Qurb§n-#AlÊ identifies him as the second im§m in Jays§n; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 424. 145 The location of this mosque is unclear; cf. note 78. 143

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

/65b/ The Letter #Ayn #Abd al-Jabb§r b. #Ubaydull§h This person was probably from the village of Muslim in Chist§y district.149 Initially he studied in Kazan in the madrasa of MuÈammad-KarÊm,150 and then, after residing in Bukhara for several years,151 he came to Semipalatinsk and became the im§m and mudarris in the

146 Probably a reference to the village of Tübän Shïtsu (in Russian sources Nizhnie Shitsy), formerly located in Mamadysh district, Kazan province, and today located in Saba raion, Tatarstan. 147 Qurb§n-#AlÊ indicates elsewhere that •ayyib was the first im§m in LepsÊ, earning the position in 1856; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 420. 148 Evidently he was succeeded there by his son, MuÈammad-Z§kir, whom Qurb§n-#AlÊ names as the im§m of Qap§l’s Second Mosque; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 416. 149 This village, known in Russian as Muslimkino and in Tatar as Möslim, was formerly located in Chistopol’ district, Kazan province. It is today located in Chistopol’ raion, Tatarstan. 150 MuÈammad-KarÊm b. MuÈammad-RaÈÊm al-Qaz§nÊ, also known as Damull§ MuÈammad-KarÊm (d. 1866/67); cf. Ri ad-DÊn b. Fakhr ad-DÊn $s§r II/13, 410-412; MuÈammad-KarÊm also had students from Novouzensk district, Samara Province, at the western extreme of the Kazakh steppe; cf. Frank, Muslim Religious Institutions, 118. 151 In Bukhara #Abd al-Jabb§r studied fiqh under a certain D§mull§ Ramaî§n $khånd; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 392.

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Eighth Mosque. During his days his madrasa was prosperous; there were seekers of learning gathered from the surrounding area, and they were being trained up to the TawîÊÈ.152 Since he was unequaled in the science of Qur’§n recitation, those intending to become ȧfiíes also benefited from his presence. Im§ms, mudarrises, and khalfas in many places are from among his students. He served as im§m for more than twenty years and he died in Turkey in 1881 while returning from the Èajj, may God’s mercy be upon him. Since several of his instructive writings were recorded in my Taw§rÊkh-i Khamsa, [what has been said there] to this point has been deemed sufficient.153 Forty years ago a reply to a query was heard from this person, may mercy be upon him. This [year] is 1911, or 1329 AH. It was written in the eighth issue of [the journal] Shår§ that they said, “How does one perform prayers and fasting where the sun does not set?” The question under consideration is partly answered on page 393 of my book Taw§rÊkh-i Khamsa-yi SharqÊ, although it is the question of the night prayer [ish§’] [and not that of fasting] that is dealt with there. In this small history of mine, the gist of what was written, in abbreviated form, is this: because [the issue of praying during the short nights] cannot be separated from the signs, total physical possibility [to fulfill the prayer] must be manifested, just as when [it is necessary to have] ablutions before prayer [but there is no water]. Since both acts are physical actions, if there is a barrier to possibility, then the ones who cannot carry out the two purifications in a corporal manner will postpone them [until the possibility exists]. So say the clues in the holy texts [#illa]. But the prayer is the physical manner of serving [God] and consists of a sign [#al§mat]. Therefore the [physical] possibility [of performing the prayer] is absent /66a/ and as it is a heavenly prescription in a quarter [of the world], those who find the appropriate point of time [will perform it at that time], while others in places where they do not find it will carry it out by having recourse to guess and conjecture. According to human reason as well as to Islamic tradition it is considered best to ascertain this point of time by a comparison [qiy§s] with the [length] of the days and nights in Mecca, which is the place where MuÈammad [ߧÈib-i shar#] had been sent, which is also a 152

TawîÊÈ is a common a title for numerous books on fiqh and theology. Cf. Taw§rÊkh-i khamsa-yi sharqÊ, 391-395; it is worth noting that AÈmad-WalÊ al-Qaz§nÊ indicates that #Abd al-Jabb§r had studied Sufism in Bukhara (without mentioning under which shaykh), and that he married the daughter of \us§m ad-DÊn (PisÊ Mull§); cf. Frank and Usmanov, Materials, 29. 153

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temperate place of day and night and the center of the world. And God is most knowledgeable. And We sent them the Book and the Balance, so that men may stand by justice. [Qur’§n, 57:25]154 An issue reminiscent of this also comes to mind. With respect to the surface of the earth, if someone, having traveled from Mecca, which is the center of the world, goes to the country of Fez, and then to America, via the Atlantic Ocean, and from there to China, and says, “I am continually going eastward,” the person would perform the obligatory [praying] toward the east, consistent with his initial state. This is because the direction for prayer of someone traveling westward from Mecca is eastward while the direction of prayer [in China] is westward, as China is to the east of the Ka#ba; [so] that is the controversy. Now, this person gets the idea that upon reaching China the direction of prayer is [still] eastward, [so] is his performance of the prayer correct? If it is not correct, the prayer performed while facing east will have to be shifted toward the west, when one goes near the earth’s meridian. Is there a logical solution for this? Nowadays, with the increase year by year of merchants traveling around the world, this issue is not just counted among matters of gratuitous supposition. Our important men, who consider this issue timely and necessary, are desirous that they agree upon a response to this question. Im§m Qurb§n-#AlÊ b. \§jjÊ Kh§lid ChawchagÊ. /66b/ #Abd al-Må’min $gh§ LepsiwÊ b. [Akhmar] b. [#Umar] b. [#Usm§n b. Y§r-MuÈammad b. Il-MuÈammad b. Ily§s b. \asan]155 When LepsÊ was first built, this person came for business in 1855 and stayed. He was one of this city’s wealthy men and among its trustworthy and reliable people. That city’s Russians gave him beekeeping lands, and he also received a commendation from the governor for

154 For a discussion of the issue of the ish§’ prayer and its role in the Islamic discourse of the Volga-Ural region cf. Michael Kemper, “’ih§baddÊn MarƧnÊ als Religionsgelehrte,” Muslim Culture in Russia and Central Asia, vol. 1, 140-144, and Michael Kemper, Sufis und Gelehrte in Tatarien un Baschkirien, 1789-1889: die islamische Diskurs unter russischer Herrschaft, (Berlin, 1998), 278-286. 155 #Abd al-Må’min al-LepsiwÊ (1826-1892) was the grandfather of the editor Mirkasiym Usmanov (MÊr-Q§sÊm b. #Abd al-AÈad b. #Abd al-Må’min); cf. Gosmanov, Yabïlmagan kitap, 31-32.

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having established difficult roads at his own expense and for having brought great benefit to everyone, since the roads in the mountains were very bad and arduous. #Abd aß-‘§diq b. #Abd al-LaãÊf This person was one of those who first came to Chawchak [after the Chinese conquest n 1874]. He established himself in \§jjÊ \usayn b. \asan’s shop and provided very good service. Later he [worked] for himself. Since he was the type of person to do some crazy things, it was thought necessary to record some of his deeds. As he constantly criticized and constantly found fault with the activities of those who were the aqsaq§ls and biys in Chawchak, he would say, “If I were to become aqsaq§l for one year or one month I would get the people in order, and I would gain a reputation for having [established] such order in the time of such-and-such aqsaq§l.” Day and night he thought and spoke of becoming aqsaq§l. As he had wished, at one point Jål§y Aqsaq§l156 fell ill, and [there was] a merchant who had a complaint [outstanding] for five or six years in a [Kazakh] tribe that was subject to China. This merchant went to the [Russian] consul and complained that it didn’t seem the aqsaq§l would recover quickly. When he [the merchant] said, “If it could be discussed when the Kazakhs’ gather, and if the [status of that] property /67a/ could be determined...” [the consul said] “Who will speak to the Kazakhs?” This merchant indicated #Abd aß-‘§diq, and said “He’s proficient in the Kazakh language, and until the aqsaq§l gets well, he can carry out his service in his place.” As a result, he agreed in the evening and in the morning he thought he would perhaps appoint him to the position of aqsaq§l to send #Abd aß-‘§diq to the gh§ld§y.157 In the evening, saying, “#Abd aß-‘§diq has become the aqsaq§l,” well-wishers came and received presents for bringing congratulations. The next day the rich man took #Abd aß-‘§diq to the consul, and again described [the situation]. The consul expressed kind words to #Abd aß-‘§diq saying, “Since the aqsaq§l has been laid up, if you handle this case well, I will assign another case; there are more cases to discuss in China than 156 Qurb§n-#AlÊ mentions this person as Jål§y b. M.t§y among the aqsaq§ls of Chawchak; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 353. 157 The meaning of this term is not clear. It does not appear elsewhere in the manuscript, or in Qurb§n-#AlÊ’s other writings; it could be a proper name, although from the context it appears to be a title, possibly of a clan leader among the Kazakhs.

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this one,” and he put the charter in his hand. There was someone in the consul’s service named KarÊm-D§d. He told #Abd aß-‘§diq that “such-and-such a case of mine has remained open down to the present.” When he said. “If you could tell the ghald§y, if you could resolve it...” #Abd aß-‘§diq became angry with him and said, “I know about the activities of all your lackeys like the chief, the aqsaq§l, and the interpreter who are in the service of the consul. All of you are thieves. I won’t be an accomplice to thieves. I’ll teach all of you and I’ll show [you] who I am,” and he left. As for KarÊm-D§d, he went back to the consul and said, “#Abd aß-‘§diq has said such-and-such and will betray us in some way.” The consul looked at the interpreter, “What kind of person is he?” The interpreter said, “Sir, you’ve sent him for no purpose. He’ll ruin the case. He’s a madman. /67b/ [The consul] said, “I didn’t know him. So you go and speak with the gh§ld§y. Send #Abd aß-‘§diq back.” [Meanwhile,] before they left the building, #Abd aß-‘§diq had gone straight to the market, climbed a tree that was growing in the street, and holding the red charter in his hand, had summoned the people. He called the people out; everyone left their shops, and gathered, asking, “What’s the news.” He said, “Look, I’ve become the aqsaq§l. Now I’m going to the gh§ld§y; I know my own self. Hear this: before I come back, sweep your streets, clean your doorways, and butchers, let there be no old or filthy things in your shops.” Then he issued some decrees, mounted his horse, and left. He went to the gh§ld§y and informed him that the new aqsaq§l has arrived. The gh§ld§y granted him permission [to see him], wondering, “Who’s the new aqsaq§l?” He [#Abd aß-‘§diq] spoke in Russian, fastened his gaze skyward, pulled on his whiskers, and said, “Here is the charter, I have become the aqsaq§l. Now we have a case with you. If there are no big cases with the consul for the §mbå,158 don’t go. There is no case in Chawchak greater than ours.” In the meantime, the interpreter #^d-MuÈammad159 arrived. When the gh§ld§y said to the interpreter, “May your aqsaq§l be powerful,” the interpreter said 158 $mbå is clearly a Qing title derived from the Manchu term amban, meaning “official,” and used among Qing resident agents in Xinjiang. However, is does appear to have been applied to some Kazakh Chingisids under Qing authority. For example, Qurb§n-#AlÊ mentions a tÙrä named Ma#mår B¿k TÙrä b. \§jjÊ J§nim TÙrä who was an §mbå in the Kirey tribe; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 461. 159 Qurb§n-#AlÊ elsewhere gives this person’s full name as #^d-MuÈammad Bål§ãÙf and identifies him as a Kazakh who was one of the interpreters serving the Russian consul in Chawchak; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 353.

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“Which aqsaq§l? Looking at #Abd aß-‘§diq, he said, “Get out. Don’t talk nonsense. Who made you aqsaq§l?” [Then #Abd aß-‘§diq] slowly went out, mounted his horse, and rode to the market. He climbed that tree, and called the people out again. When they came, he looked at his watch and said, “When I left here, it was such-and-such o’clock. It’s been one hour and nine minutes since I’ve returned. I’ve resigned the position of aqsaq§l and returned the document. Now eat shit.” Then he mounted his horse and rode off. /67a/160 #Usm§n Q§rÊ b. \§jjÊ Abå Bakr161 This person’s [original] name was Yahåd§. In Bukhara they changed his name to #Usm§n, so that it not be confused with the name of [another] Yahåd§. After getting some training in Semipalatinsk, he went to Bukhara, studied Qur’§n recitation there, became a q§rÊ in 1867, and returned [to Semipalatinsk]. Upon his return, he worked in a market stall, and then in 1879 he came to Chawchak and again worked as a shopkeeper. In 1883 he returned to Semipalatinsk and became im§m in the First Mosque. He held the position of im§m for ten years and passed away. In Bukhara he lived as the son of a rich man, and although his share of learning was small, his zeal was great. He didn’t participate in studies besides Qur’§n recitation and gave up reciting the Qur’§n through to completion because of illness. Initially he was not so weak. But besides that, one was inclined to hear him recite the Qur’§n with a fine beautiful voice. He satisfied [listeners] with the Bukharan scale and Bukharan-style Qur’§n recitation. /68a/ #Ubaydull§h b. #Abd al-Fayî Qaz§nÊ He was ^br§hÊm $khånd’s [q.v.] son-in-law and co-im§m in Semipalatinsk. After ^br§hÊm $khånd’s death, he became sole im§m and died

160 In the manuscript the entry on #Abd aß-‘§diq b. #Abd al-LaãÊf begins before, and continues after, the entry on #Usm§n Q§rÊ b. Abå Bakr. 161 AÈmad-WalÊ al-Qaz§nÊ gives a slightly longer genealogy: #Usm§n Q§rÊ b. Abå Bakr b. Sh§fÊ B§y; Frank and Usmanov, Materials, 18. Evidently #Usm§n Q§rÊ was the grandson of one of the builders of the First Mosque of Semipalatinsk.

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in 1900. According to what people reported, they say that while his learning was limited, he would speak at assemblies. #Abdull§h, son of the late #Ubaydull§h [b. #Abd al-Fayî Qaz§nÊ] He became im§m in his father’s place, and this person is currently the im§m, mu#allim and mudarris of [Semipalatinsk’s] Stone Mosque. He was trained in Medina and he earned the name “Pure-hearted.” I heard he was learned, intelligent, and eloquent, and when he came to Chawchak, he was a guest in the author’s home for a few days. /68b/ #Abd al-\aqq b. Mull§ #Im§d ad-DÊn By origin he was from the Tiumen’ region and after having been trained in Medina, he came to Semipalatinsk in 1300 [1882/83 AH]. After serving as im§m for a while in the Eighth Mosque, he became im§m of the Third Mosque. He was born in one of the villages near Tiumen’ and then he went to Medina with his father Mull§ #Im§dÊ.162 When his father died, he remained in Medina and received training there. He is a worthy person who is learned and erudite, and also has a good voice and good skill in Qur’§n recitation. Since some stories of his were related in the Taw§rÊkh-i Khamsa-yi SharqÊ, this was deemed sufficient here.163 #Abd al-KarÊm, the son of Abå Bakr He became the first im§m of the Jål§m§n Mosque on Semipalatinsk’s [Left] Bank. This mosque’s construction was in 1837.164

162

#Abdull§h al-Ma#§zÊ, names #Im§d ad-DÊn as-SÊmÊp§l§ãÊ as a khalÊfa of MuÈammad-Mur§d al-Badakhsh§nÊ; cf. Abdull§h al-Ma#§zÊ, al-Qaãra min biȧr, 41. 163 Cf. Taw§rÊkh-i khamsa-yi sharqÊ, 405. 164 This was the Fifth Mosque. AÈmad-WalÊ adds that he was originally from the village of Kugarchin, probably in Birsk district, Ufa province, and had studied in Bukhara and Samarqand; cf. Frank and Usmanov, Materials, 23.

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/69a/ The Holy #^s§ b. Ibr§hÊm165 He was from the village of Ulågh Ming§r.166 He received training in Bukhara; in 1838 he came to the city of Semipalatinsk and became im§m and mudarris in the Third Mosque. He died in 1860 or 1861. According to people’s accounts, they say that together with having scholarly knowledge, he was also pious, good, content, patient, and forbearing. One time, a wealthy man in the maÈalla, W§ßil \§jjÊ, took ten sheep during autumn slaughtering time and sent them to [#^s§’s] door; when [#^s§] asked, “Whose sheep are these and why did they come into the yard?” [Someone] answered, “The rich man sent them to you, they are from among his sheep that were to be slaughtered.” [#^s§] said, “Hey, I don’t need so many sheep. He [should] have sent them to the students. He made a mistake, have him come back. Go, get him and bring him back.” After that the rich man himself came. He said, “I’m going to give other ones to the students. These sheep were brought for you.” [#^s§] replied, “What will I do with so many sheep? If you would have sent two sheep, it would have been enough. Give the others to the poor,” and he gave back eight sheep. They say that when they would bring the #ushr167 in carts he would say, “Wait a minute,” and he would open his storehouse and say that if there were fifteen or twenty poods of wheat, that was enough food for the winter. He would say that the poor deserved it. “Give it to the poor students, the wretched orphans, and widows,” [he would say]. During an assembly of scholars, someone asked the mull§s, “When a traveler is on a journey, is it best to perform the nam§z in a high place, on the top of a hill, or is it better to perform it in a low spot?” [To this #^s§] constantly replied, “Hey so-and-so, what’s the point of going up? If you perform [it] down below, isn’t that enough?” Although in many areas his learning was abundant, in speech it was meager; he was unable to speak by constructing an argument; they say he would only speak abruptly, as in the response above. 165 He is the only figure from Semipalatinsk to be included in the published editions of Ri ad-DÊn b. Fakhr ad-DÊn’s biographical dictionary; cf. $s§r II/11, 258-259. Ri ad-DÊn’s source for his information is AÈmad-WalÊ al-Qaz§nÊ. 166 See note 92. 167 A Muslim tax; for its application in the Volga-Ural region cf. Frank, Muslim Religious Institutions, 135.

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/69b/ #AlÊ \§jjÊ b. MuÈammad-#AlÊm b. Ism§#Êl b. RafÊq [#AbdullÊn] #AlÊ-J§n’s real name is \usayn.168 /70a/ #In§yatull§h Damull§ He was the im§m of the Sart and Chala Kazakhs’ “Polled” Mosque. The Polled Mosque169 was the first mosque that was built in Semipalatinsk for the Muslims. It was probably [built] at the end of the 1700’s.170 This #In§yatull§h’s term as im§m and the year of his death are not precisely known.171 #AlÊ Mull§, the son of WalÊd Må’azzin He was known as Damull§ #AlÊ MuftÊ. He was born in Semipalatinsk, and after he received training in Bukhara, he became a muftÊ in Khåqand.172 During Mu#addal Kh§n’s mutiny173 he left and came to Semipalatinsk, and after he lived there a few years, he became im§m for the city of —stk§men [Ust’-Kamenogorsk]. His age exceeded ninety years and he died there. His father WalÊd died after having served for a long time as mu’azzin in Semipalatinsk’s Jålam§n Mosque, and they say his age exceeded a hundred years. The subject of this biography,

168 This figure was a wealthy notable in Chawchak, who came to that city from Petropavlovsk in 1877. He was known as #‘§rÊ \§jjÊ #AlÊ #AbdullÊn, and is discussed on fol. 110b, in a separate section of the manuscript dealing with the history of Chawchak. 169 See note 8. 170 On this history of this mosque cf. Frank and Usmanov, Materials, 31-32, 71, 82. 171 He was one of AÈmad-WalÊ al-Qaz§nÊ’s students and AÈmad-WalÊ describes him as a local Sart and Chala Kazakh who became the unlicensed im§m of this mosque; cf. Frank and Usmanov, Materials, 31-32. 172 AÈmad-WalÊ al-Qaz§nÊ adds that he left Khåqand in 1865 and died in 1887; Frank and Usmanov, Materials, 36. 173 Mu#addal Kh§n was an epithet of MuÈammad-#AlÊ b. #Umar, khan of Khåqand (d. 1842); It is unclear what rebellion Qurb§n-#AlÊ is referring to here, but is probably related to later events, since AÈmad-WalÊ indicates that #AlÊ MuftÊ came to —stk§men in 1865; cf. Frank and Usmanov, Materials, 36.

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Damull§ #AlÊ MuftÊ, was very reliable in the science of fiqh. They say he was capable of immediately showing a place that explained a requested topic by book, chapter, and even page. However, this was customary only in the aforementioned sciences. /70b/ #Abd ar-RaÈman b. #Ubaydull§h, nicknamed ‘§rÊ Mull§ \§jjÊ Since some of this person’s events were recorded in the Taw§rÊkhi Khamsa, only the story about exculpatory sacrifice [dawra] will be related here.174 The Kazakh people would show their diligence by the conduct of the exculpatory sacrifice. They would conduct the exculpatory sacrifice in the name of the [deceased] mother and it is all recorded in the Khamsa. Their exculpatory sacrifice is carried out by putting the body at chest level and seating those bringing the offerings in a row to one side. After the a#åzu bismill§h prayer, they say, “This perfect Muslim, this one who has been called, this believer who has been called back, this person who has paid his debt and who is laid out, God willing he will be in heaven. Should so-and-so, the son of so-and-so have neglected the annual prayers, the customary practices of the Prophet, the zak§t, #ushr, or Èajj obligations, the #umra pilgrimage and the sunna and the canonically laudable acts, or if in the performance there were shortcomings, or if there were shortcomings in one of the incumbent precepts, such as for not having returned a greeting, or sneezing [during an act of devotion], or because of the large and small ablutions or because of promises and oaths, and 174 In the Taw§rÊkh-i khamsa-yi sharqÊ (pp. 184-187) Qurb§n-#AlÊ provides the following biographical information on this figure: “\§jjÊ #Abd ar-RaÈman’s surname was #UbaydullÊn and among the common people he was nicknamed ‘§rÊ Mull§. He performed the Èajj three times and died in 1308 AH (1890-91 CE) at age eighty-four at Mount #Araf§t. There is disagreement as to who he actually was. Some say he was a Mishar and others that he was a Russian. They came to the conclusion that he was an ethnic Russian Muslim because of his perfect mastery of the Russian language and of Russian writing. But the Russians who discussed him were uncertain as well. They would say that if he was not a Russian, he would not have such eloquence and if he was, he would probably not be the child of a lowly person, but instead he must be the offspring of somebody like a prince or a general. As he would answer as many bureaucrats who asked him his origin with as many different answers, they could not determine the truth of what he said, and they did not know who he actually was. When a Russian did not know or recognize him, he would speak through an interpreter.”

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because of every other large and small sin that this deceased person mistakenly committed (such is the faith of the common people); [then] on Judgment Day when our divine judge, our prophet, may the prayers of God and peace be upon him, intercedes for all this and when the time for questioning comes, may all of the deeds and words that were said be forgiven. Will you take it before the good people who sit and give answers? Here, I offer it for this. Will you accept it?” Those who participate in the exculpatory sacrifice do it in this way for each of their ancestors. Up to sixty or seventy people take part in the exculpatory sacrifice and a full day is needed for it. The Kazakhs are very earnest in this. Some old men say, “When we died in the time of the bright moon, ‘§r MÙlda,175 it was without regret.” They thought it would purify sins. Because of the poor fellow’s perfect sincerity, there is mistaken devotion. Therefore, when I say ‘§rÊ Mull§ was faultless...176 /71a/ The Letter Ghayn Ghiy§s ad-DÊn b. Yåsuf According to some accounts, he was a half brother, on his father’s side, of His Holiness the late Ri ad-DÊn [q.v.] and it was considered appropriate to include it in the section narrating His Holiness’ father. He had the virtue of intelligence. During the Dungan misfortune in Chawchak177 he was nomadizing with the B§yjigit clan, and when the Mambat clan178 left for Man§ß,179 he remained in the environs of the city of —rj§r [Urdzhar]. In 1866, when the Mambat clan returned from Man§ß, he was made a clan leader [bÙluß] He didn’t fulfill the full term of the election because of his piety. and was removed. He had zeal in equal proportion to his piety. In 1908 CE, which is 1325 175

The Kazakh pronunciation of ‘§rÊ Mull§. The manuscript is cut off here. 177 A reference to the Dungan, or Hui, rebellion in Chawchak, that was suppressed with the Chinese conquest of the town in 1874; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 332-355. 178 The Bayjigit are a clan of the Kirey tribe. The Mambat are a clan of the Nayman tribe; cf. Beysenbayulï (ed.), Qazaq shezhiresi, 126, 131. 179 Man§ß is a town in Dzungaria. 176

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AH, he died in Råmcha [Urumchi] while he was returning to •urf§n with the intention of performing a pilgrimage to the Aßȧb-i Kahf.180 His younger brothers, sons, and grandsons nomadize in the environs of Chawchak. His relationship to the Holy Ri ad-DÊn. The Holy Ri ad-DÊn’s father was a Tatar [någh§y] and he was born in some [unknown] village.181 After his arrival, he received training in Bukhara. After that he became an im§m in Semipalatinsk. His father’s name was WalÊd, but later was recorded in the Chala Kazakh register under the name Yåsuf.182 At first he lived in $rq§t,183 and took a wife from the Kirey tribe; from this wife three sons named Ghiy§s ad-DÊn, MuÈammad-J§n and •ayyib, as well as a few daughters, were born. Ghiy§s ad-DÊn died in Råmcha in 1325 AH [1908 CE]. •ayyib is still alive. When his father WalÊd died, he was three years old. In this year of 1329 AH, or 1911 CE, he is [now] 61 years old; thus his father’s death was fifty-seven years ago; that is, he died in 1273 AH, or 1854 CE. His tomb is along the Imil River, at the winter encampment of \akÊm B§y. Ghiy§s ad-DÊn died at age seventy-nine. According to him [Ghiy§s ad-DÊn], his father must have been in his twenties; and it now must be a hundred years since his arrival. Ghiy§s ad-DÊn used to say that his father claimed to have arrived in Semipalatinsk in 1805. /72a/ The Letter F§’ Fayîåll§h b. MuÈammad-Y§r184 He was the im§m of Semipalatinsk’s First Mosque. At the end of his father’s life he became im§m, and after he had fulfilled the duties of im§m for a long period, he made his own son, MuÈammad-#AlÊm Makhdåm, the im§m during his own lifetime. This person remained 180

A major shrine located near the town in Turfan in Chinese Turkestan. A portion of this sentence appears to be missing in the manuscript. 182 By being officially registered by the Russian authorities as Chala Kazakhs, Tatar migrants could exempt themselves from the poll tax, conscription, and other obligations. 183 The location of this town or region is unclear. 184 Elsewhere, both Qurb§n-#AlÊ and AÈmad-WalÊ give this person’s name as Faîlall§h; cf. Frank and Usmanov, Materials, 18, 69. 181

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for four years and after that was dismissed. In total, from the time of MuÈammad-Y§r’s tenure as im§m to the dismissal of MuÈammad-#AlÊm Makhdåm, there were more than seventy years. These three people served as im§m in sequence. Fayîåll§h’s age surpassed a hundred and he died in 1315 AH [1897-98 CE]. He was trained in Bukhara, and among the higher sciences he excelled in the science of inheritance law. They say he was not so reliable in other sciences. [Fayîåll§h] [He was] a descendant of Q§m§y. It is FayzkÊ $gha who first came to Semipalatinsk. His original name was Fayîåll§h. He had three sons, first R§ziq, second ‘§diq, third Yåsuf. Timår-#AlÊ B§ybatcha and #AlÊm-J§n $gha b. Bay§zid $gha also say that this Yåsuf possesses the genealogy of Türkm§n B§b§y.185 Because of Sib§lÊ TÙrä’s hay mowing, FayzkÊ $gha took him to court, went to the city,186 and died. We heard that his sons still nomadize in this region.

/73a/ Faîlull§h, the son of Ni#matull§h By origin he was from Ufa district.187 After being trained in Bukhara he returned and became im§m of the Seventh Mosque [of Semipalatinsk] and died in 1863. It is related that before serving as im§m, he carried out the duties of junior instructor [khalfa] and teacher [mu#allim] in the madrasa of the Holy Ri ad-DÊn [q.v.]. FÊda-AÈmad son of the late ^br§hÊm $khånd [b. AÈmad ^sh§n] After being trained in Bukhara for a period, he studied in Istanbul, returned, married and in 1320 AH [1902-03 CE], in his father’s place

185

A portion of this genealogy has been published; cf. M. Gosmanov, Qaurïy qal§m ezennän, 2nd. ed., (Kazan, 1994), 323. 186 Semipalatinsk is meant here, see Taw§rÊkh-i Khamsa-yi SharqÊ p. 367. 187 He was one of the principal teachers of AÈmad-WalÊ al-Qaz§nÊ, who identifies him as coming from a village in Bugul’ma district, Samara province; for more detailed information cf. Frank and Usmanov, Materials, 26.

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became co-im§m with Mull§ #Abdull§h.188 Like his father he is a mild and pleasant person, and in Istanbul [we] visited many places with this young man; he spoke the Ottoman language like it was his own. He is an eloquent person. /74a/ The Chapter [for the Letter] Q§f Qaharm§n Mull§ I have heard that this is the person who was the first im§m in KÙk Tir§k Department. I am uninformed about his biography. He died before 1300 AH [1882-83 CE].189 Qån§n-B§y \§jjÊ b. ˆsk§n-B§y190 He was a renowned person who was originally from the TåbïqlÊ clan.191 He fell into conflict with his father regarding a biy-ship and the two of them made the clan notables judge their speeches. It turned out that they preferred Qån§n-B§y’s speech. As for Qån§n-B§y, he took pride in this, and they would say, “Was the child not born surpassing his father?” When they would talk about surpassing [his father] from birth, his father would reply, “If you had a son like Qån§n-B§y, it would be obvious that he would surpass you.” With respect to the required stature, the required intelligence, and the required speech, he had no shortcomings of any kind and was someone renowned for being just. During his fatal illness, Qån§n-B§y called for the notables, and when they asked, “Do you have one wish in this world?” he said, “I haven’t been able to give rise to a proverb that goes ‘This has happened to me, and Qån§n-B§y said this.’ Whatever I think 188

That is, Mull§ #Abdull§h b. #Ubaydull§h b. #Abd al-Fay· [q.v.] Qurb§n-#AlÊ provides additional details on this figure in the Taw§rÊkh-i khamsa-yi sharqÊ (p. 415). He indicates that in 1855 he was the first to become im§m in the KÙk Tir§k Department and that he was succeeded as im§m by his son Mann§f. 190 He was a patron, biy, and Senior Sultan in QarqaralÊ (Karkaralinsk); cf. Taw§rÊkh-i khamsa-yi sharqÊ, 442, 444-45; he was also the father of the Kazakh “enlightener” Abay Qunanbayev (1845-1904). 191 This is a clan of the Arghïn tribe, known in Kazakh as “Tobïqtï;” Qån§nb§y’s genealogy was published in 1911 by Shäkärim Qudayberdiulï; cf. Türik, qïrghïz-qazaq häm khandar shezhiresi, (Almaty, 1991), 41-45. 189

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or say, it is limited to the words and the proverbs of the ancients. This was my only desire.” He was a person who was tall of stature with a ruddy face and slanted-eyes and who could grasp a situation. After returning from the Èajj, he lived five or six years and died in 1300 AH [1882-83 CE]. He was in his eighties, but God is most knowledgeable. He was a commoner [ahl-i saw§d] who was pious and beloved of the scholars. /74b/ QÊsiq b.— He was from the Murån clan’s Kenja sub-clan192 and was the first Senior Sultan [§gha sulã§n] in KÙk Tir§k Department. He went to visit the Tsar and was Senior Sultan for a long time. Under the new system he received a pension. In consideration of his service he received a medal and a jacket.193 /75a/ The Letter K§f Kam§l ad-DÊn b. MuÈammad-RaÈÊm He was originally from the Right Bank [t§w y§ghÊ] of the Volga and initially studied in Qishq§r in the madrasa of the Holy ^sm§#Êl.194 Later, after receiving training in Bukhara, he came to Semipalatinsk in 1865 and stayed in #Abd al-Jabb§r’s madrasa. In 1882 MuÈammadJ§n B§y Ishtir§kÙf built a mosque, and he was the first im§m in this the Ninth Mosque. He was versed in various sciences; especially in logic and astronomy his equal was rarely found, and he was able to answer questions of any field of science. He was one of the masters of the humble author in lessons on the Eisagoge.195 In this year of 192

Part of the Nayman tribe. That is, after the reforms of 1868 were instituted, abolishing Chingisid authority in the administration of the Kazakhs, the Russian authorities formally granted noble status upon QÊsiq. 194 See note 127. 195 A reference to the Kit§b al-^s§ghåjÊ, #Umar al-AdharÊ’s thirteenth-century translation of the Greek work Eisagoge by Porphyrios (d. ca. 304 CE). This work 193

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1325 AH [1907-08 CE], because he is [one of] Semipalatinsk’s reliable scholars and because of the greatness of his stature, all of the im§ms respect him, and they do not surpass him in dogmatic theology. The scholars and laymen will not refute what he says, and follow the paths of the other sciences. He is a person from whom blessings are received. His treatise on sacrificial animals has been reproduced in the Taw§rÊkh-i Khamsa.196 /76a/ KarÊm Q§rÊ K§shgharÊ This was the person who was the first judge [qaîÊ] for the Kashgharis in Chawchak. He also performed the duties of an Êsh§n for awhile, and in 1307 AH [1889-1890 CE], he died in Dårbånjån and his body was buried in Chawchak. He may or may not have reached his thirties. He was also a ȧjjÊ. Karam \§fií He was by origin from Petropavlovsk; they say he came to Semipalatinsk several times and performed complete recitations of the Qur’§n. According to the accounts of Mull§ M§lik AfandÊ [q.v.] and others, those who came from Bukhara used to say that there was no one in Bukhara equal to him as a recitor of the Qur’§n. In fact, they used to say that together with having a low voice, fine recitation, and a fine rhythm, in rapid pronunciation and in reading clearly and smoothly his eloquent tongue was the most excellent of all the Qur’§n recitors. In his day, because there were few Qur’§n recitors, if any, he would travel a circuit between Kazan, Troitsk [•årÊskÊ], Petropavlovsk, and Semipalatinsk. One Ramaî§n he would be in one city, while those other [places] would be vacant. This means that in the cities there was no one except him; one year he would be in one and another year he would be in another. They said among those recitors we have seen, Sulaym§n Q§rÊ was famous and he would perform complete Qur’§n recitations in the AmÊr’s Mosque in Bukhara. But he was one of the major texts on logic (mantÊq) in the madrasa curriculum; cf. Kemper, Sufis und Gelehrte, 217. 196 This Arabic-language treatise appears on pages 396-398 of the Taw§rÊkh-i khamsa-yi sharqÊ; cf. also pp. 345, 395.

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[Karam] even surpassed Sulaym§n Q§rÊ, who had earned the name “the Bukhara Nightingale.” He absolutely would not accept prompts and had no need for prompts. He died in 1270 AH [1853-54 CE] in Petropavlovsk. /77a/ Kam§l ad-DÊn b. Jam§l ad-DÊn ^sh§n197 He was known in our city [Chawchak] as Sayyid Kam§l. He was from Tashkent by origin and traced his ancestry to the Holy Im§m Qaff§l Sh§shÊ.198 He was trained in Tashkent and had ability in every science, but especially in syntax and fiqh, and he is someone worthy of praise for his piety. He came to Chawchak in the middle of 1320 AH [1907-08 CE] and became im§m of the large Upper Mosque. /78a/ The Letter MÊm The Holy MuÈammad-‘§diq b. ^sm§#Êl He was originally from the village of—in Cheliabinsk [ChÊlaba] district and was from among the Bashkir-Mishars.199 Since it was related in the Taw§rÊkh-i Khamsa-yi sharqÊ that he came to the Department of $yagåz in 1830 and became the im§m, it is deemed unnecessary to repeat it.200 He was im§m, khaãÊb and mudarris for twenty-five years, 197

He appears in the Taw§rÊkh-i khamsa-yi sharqÊ as Sayyid-Jam§l (p. 638) Abå Bakr Qaff§l, a 10th century CE Sh§fi#Ê jurist from Tashkent. His tomb is a famous landmark there, known as “\aîrat-i Im§m” and as “\astim§m.” He also appears in Kazakh khw§ja genealogies; cf. Aàirbek K. Muminov, “Die Erzählung eines Qoìas über die Islamisierung der Länder, die dem kokander Khanat unterstehen,” Muslim Culture in Russia and Central Asia vol. 3, 404, 422; cf. also S. M. Prozorov, “alKaffal,” Islam na territorii byvshei Rossiiskoi imperii 1, (Moscow, 1998), 45-47. 199 Rather than being an ethnic designation, is it likely he was registered to the Bashkir-Mishar Cossack Host, that was dissolved in 1866. 200 Qurb§n-#AlÊ writes in that work that MuÈammad-‘§diq was the first im§m in $yagåz after its founding in 1839. After he was appointed im§m, he spent several years among the local Kazakh clans. He identifies MuÈammad-‘§diq as one of his teachers, and praises him with having left a substantial waqf endowment after his death. He also credits him with having “ennobled” many Kazakhs with Islam, and having trained many students whom he sent out among the Kazakhs; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 407, 411. 198

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died in 1865, and was buried in $yagåz. He was a learned, erudite, pious, and sober person. May God have mercy. MuÈammad-J§n, the son of D§mull§ MuÈammad-Qul [His ancestry] was from the village of Q§rmish201 in the country of Kazan. They say his father MuÈammad-Qul was one of the senior murÊds of Niy§z-Qul202 in Urgench, that he was married in Bukhara, and that D§mull§ MuÈammad-J§n was born in Bukhara. This D§mull§ MuÈammad-J§n was trained in Bukhara, studied the books to completion, and was established as a recitor of the Qur’§n. When Russia took Tashkent [in 1865], the people of Bukhara, and especially the #ulam§ and the madrasa students, incited the AmÊr, [saying that] jih§d against Russia was a religious obligation, and that it was necessary to expel them from Tashkent. Since he was one of those who had criticized the AmÊr, when matters took a turn toward defeat, those who had led the people astray suddenly feared the AmÊr, and fled in every direction; since he was one of these, he left Bukhara and went on the Èajj. /78b/ He returned from there and roamed around the Orenburg and Almet’evsk regions [in the Volga-Ural region]; after that he came to Chawchak and was a guest in my home for three months. During this time the im§m of the Russian Department’s Mosque in $yagåz, [which had been built by] \§jjÊ #Arab-Sh§h, departed; I wrote a letter on this person’s [MuÈammad-J§n’s] behalf, and he was accepted among them [as im§m]. After a few years, he didn’t get along with the people and in 1312 AH [1894-1895 CE] he came to Chawchak and took up residence there. \§jjÊ Ramaî§n AfandÊ [q.v.] had built a mosque in the Upper MaÈalla and although he had been designated its mudarris, he didn’t take up that position and it remained vacant for several years. Finally after he took ill and was paralyzed for over a year, he died in 1328 AH [1910 CE]. Although his scholarly knowledge was weak, his zeal was high; he asked boastful mull§s who came from abroad about their initial lessons, and then asked about their master who had taken lessons from his [MuÈammad-J§n’s] master 201 Formerly located in Kazan district, Kazan province; the Russian name for this village is Karamyshevo. 202 Niy§z-QulÊ b. Sh§h-Niy§z at-Turkm§nÊ (d. 1821), a central figure in the history of Sufism, both in the Volga-Ural region and in Central Asia; cf. Kemper, Sufis und Gelehrte, 90-92 and Anke von Kügelgen, “Niiaz at-Turkmani,” Islam na territorii byvshei Rossiiskoi imperii 4, (Moscow, 2003), 63-64.

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and then, about their having gone to Bukhara for training. He would open the discussion by saying, “You are a student of a student of our master.” He would silence them with rude speech, saying, “You need manners, you need manners.” Among the common people, they deemed this typical of mull§s and nobody would speak in front of D§mull§ MuÈammad-J§n Q§rÊ. [Here is] one case of his abusive manner of speaking. One day someone began a discussion, and when a mull§ dared to answer, D§mull§ MuÈammad-J§n squinted his eyes, and when he shook his head and said, “No, no,” the mull§ said, “Sir, I saw it in such-and-such a book.” [D§mull§ MuÈammad-J§n] said “You don’t know, you don’t know.” The mull§ went on with what he was saying and finally when he said, “I will show you the book, am I telling a lie?” [D§mull§ MuÈammad-J§n] said “You’re talking crap, you’re talking crap.” When the mull§ said, “Sir, you’re just swearing, you’re being stubborn,” D§mull§ MuÈammad-J§n hardened his gaze, squinted, and said “May an ass do such-and-such to your mother,” and he harshly insulted him. The upset mull§ didn’t know what to say, and was browbeaten. He had that sort of a personality, and therefore nobody would speak out against him. He stayed in Chawchak for around twenty years and it is not known that he ever proved a single argument. He was a person whose faith was strong and who entered the Sufi path, and the account according to the small children of the descendants of His Holiness Im§m Rabb§nÊ [i.e. Sufis], is that he was someone who showed great affection toward Bukhara. May God have mercy. Because he was older than anyone else and had white hair, the #ulam§ and the ordinary people respected him and would not say anything. /79a/ MuÈammad-Sh§h b. \§jjÊ Kh§lid This person was the author’s half brother. At age fifteen he received training in Semipalatinsk. After that he studied in Mull§ \usayn’s madrasa in LepsÊ for two or three years; then he went to Bukhara and stayed there for seven years. After he returned [to Chawchak],203 \§jjÊ Ram§î§n AfandÊ [q.v.] built a lofty madrasa in our own maÈalla and was the teacher there. Later he taught the ußål-i jadÊd and the ußål-i 203

Cf. Taw§rÊkh-i khamsa-yi sharqÊ, 351.

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qadÊm together and when he had begun to produce good mull§s and q§rÊs, his life was not shown favor and he died in the year—. May God grant him paradise. He was very righteous and intelligent. He was informed in every science and had few equals in astronomy and geometry; since there was no use for this science in our region, it seems to have remained unpracticed. Because of his zeal, he would mourn that consumption had set in and would say, “If I could exchange my life, which has been wasted in [geometry], for time spent pleasantly, my heart would be secure from this illness.” Once a Russian surveyor came and surveyed our mosque. On the basis of a mistaken assumption, the Russian said that our qibla was taking a westerly direction. MuÈammad-Sh§h explained to him the coordinates of Mecca’s location and the location of the city in which we were. Then he explained the true location of the qibla. When he had investigated and demonstrated it in a balanced fashion the Russian looked at him and asked, “Where did you study this science.” [MuÈammad-Sh§h] said that it was in Bukhara, and [the Russian] said, “There’s probably no one in Bukhara who knows this science. You must have studied in Istanbul or Egypt.” MuÈammad-Sh§h replied that there are all sorts of people in Bukhara who could be professors not only for Russia, but for all Europe. But since there is no specialized madrasa for this [science], it is not known who is there and who isn’t there. This is because of the government’s indifference. He said, “In spite of that, for those who want to learn it, those who have studied this science are found everywhere” and [the Russian] was amazed and could not say anything. /80a/ The Holy MuÈammad-Y§r b. ^sh-MuÈammad He was born in the village of Maz§rb§shÊ204 in the Kazan country, and came to the city of Semipalatinsk in 1804. He was im§m jointly with AÈmad ^sh§n of the earliest mosque, which was on the site of today’s Stone Mosque.205 He fulfilled the position of im§m for awhile, and after they moved the mosque and established it at a second loca-

204 205

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

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tion, and he became the sole im§m of the First Mosque. He received training in Bukhara during the time of AmÊr-i Sa#Êd206 and completed his studies. He was the father of the late Faîlåll§h Mull§. There are accounts that in issues of the sharÊ#a he was an arbiter and could say the correct thing. They say that he spread some discord among the community because he would not bow to the wealthy. It was as though integrity in life replaced friendship. MuÈammad-J§n Mull§ He first fulfilled the duties of im§m in Qap§l. His biography is not known. His son is currently im§m.207 /81a/ MuÈammad-Når ^sh§n b. Khiîr He built two mosques and established an irrigation channel toward the upper side [of Chawchak]. He was by origin a Baghdadi and had the zeal of an Arab fixed in his heart. It was in 1310 AH [1892-93] that he came to Chawchak. He is currently in Qålja. MuÈammad-Sa#Êd He was a Syrian by origin208 and came to Chawchak twice in 1327 AH [1909-1910]. He is a great person who is learned and erudite. MuÈsin Mull§ b. Il-MuÈammad He was the younger brother of the late [AÈmad] ‘af§ Q§rÊ. After ‘af§ Q§rÊ’s death he became im§m in his place. The construction of this mosque [Semipalatinsk’s Third Mosque], was in 1837.

206 Epithet of Sayyid AmÊr \aydar b. Sh§h Mur§d, AmÊr of Bukhara (r. 18001826); on his role in the religious life of Bukhara, cf. Anke von Kügelgen, “Sufimeister und Herrscher,” passim. 207 Elsewhere Qurb§n-#AlÊ writes that he died in 1308 AH [1890-91 CE]; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 416. 208 The text in the manuscript is unclear at this point.

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/81b/ MuÈammad $khånd K§shgharÊ They called him The Most learned $khånd.209 He visited Chawchak two or three times. He had an share [of knowledge] in every science and he had wonderful comprehension in particular branches of science. In gatherings he would read most of the MathnawÊ-yi SharÊf.210 Much of the account of the history of Kashgharia [§ltÊ shahr] that we included in our Taw§rÊkh-i Khamsa was this person’s.211 We heard that he died in 1320 AH [1903-04 CE] and was buried in the city of Kåch§r.212 His piety was equal to his [knowledge] of sciences. At a banquet one of our mull§s teased him, “You reportedly say that eating horse meat is not appropriate.” When [MuÈammad $khånd] replied, “Do you have that information from scholarship?” our mull§ replied, “What’s the difference between scholarship and one’s knowledge?” [MuÈammad $khånd] silenced the mull§ by saying, “First explain that and then you can talk with me.” Such is his account. /82a/ MuÈammad-AmÊn ManßårÙf He was nicknamed ‘§rÊ Mull§. His origin was from the Nizhnii Novgorod Mishars. He studied in Machkara213 under the Holy Mull§ #Abdull§h214 and studied Qur’§n recitation from the famous $d§y \a·rat.215 He mastered the Russian language and was jealous-natured. 209 The meaning of title of §khånd among the Kashgharis differed from that among Muslims under the authority of the Orenburg Muslim Spiritual Assembly, or from the Russian military title. Among Kashgharis and other Muslims under Chinese rule (as well as among “Taranchi” migrants in the Semirech’e under Russian rule) the terms had a vaguer sense of an honorific signifying a learned scholar, analogous to the term “damull§” in Central Asia and Russia. 210 This refers to the work of Jal§l ad-DÊn RåmÊ composed in the 13th century CE. 211 The history of Kashgharia comprises the second major section of the Taw§rÊkh-i khamsa-yi sharqÊ and appears on pages 69-139. 212 The reading of this place name is unclear in the manuscript. 213 See note 110. 214 #Abdull§h b. YaÈy§ b. MaÈmåd al-ChirtåshÊ al-MachkarawÊ (d. 1859); cf. Ri·§ ad-DÊn b. Fakhr ad-DÊn, $s§r II/12, 312-316. 215 •§hir b. Subȧn-Qul b. Bah§dir-Sh§h al-$d§’i (d. 1281 AH, 1864-65 CE); cf. Ri·§ ad-DÊn b. Fakhr ad-DÊn, $s§r II/13, 400-402.

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With the dismissal of his co-im§m, Mull§ #Abd al-KarÊm [q.v.], he was appointed in his place, and was im§m from the 1830’s until the 1890’s, that is, for a sixty-year period. He spent most of that time quarreling with the congregation. Nevertheless, he didn’t abate in his duties as im§m, in his madrasa, or in training, and what he said to the congregation was influential. He lived into his nineties and he died in 1890 or 1891. May God have mercy. He had many daughters and only a single son. After he saw the twilight with expectation, he pledged himself to the Garden of Paradise; a tearful melody sent him there, and he was missed. In his person he was open-handed and generous-natured. Even though his maÈalla was very large and had a big population, he had no desire to collect money. There was a custom of giving a banquet in summer with kumiss and a feast in winter after the slaughtering, and of inviting the wealthy of the congregation. However, since the maÈalla had over eight hundred households, it was inconceivable to invite everyone. As the custom existed of inviting the wealthy and the heads of the maÈalla, once, when the wealthy men of the maÈalla, the merchants, and the honorable men, had been gathered together and were giving a banquet, an old Kazakh man came in, offered a greeting, and sat down by the door. When he [MuÈammad-AmÊn] said, “So-and-so, come on up, welcome,” he said “I didn’t come for food. A crucial question came up among us, and I came to pose it.” When [MuÈammad-AmÊn] asked what it was, he said, “We were in a discussion and talk arose about heaven. Some were saying that a sheep would be the first to go into the inner heaven and others said that a fox or wolf would enter heaven first. What was their reasoning?” [MuÈammad-AmÊn] said “Hey, you idiot, when the sheep is inside /82b/ how would they let the wolf and the fox go in? They are oppressors, let them [the sheep] be the first to go. The wolf and the fox will not be in heaven, they don’t know the smell of heaven.” [The Kazakh replied], “Let’s act in keeping with your answer, Sir. You are wearing wolf and fox [fur] and you excluded those wearing sheepskins from your banquet.” [MuÈammad-AmÊn] said, “Hey soand-so, you put me in my place,” and he put him in the seat of honor, and he put a fine fur coat on him. ...because he [would] say rude words to people’s faces and had a sharp tongue, no one was able to say anything in front of him, and if they heard that he had said anything about someone behind their backs, they pretended not to notice, saying, “A harsh word up my ass.”

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/83a/ MuÈammad-Y§r Sulã§nÙf He was the muftÊ in our era, who in 1329 AH, on May 20th, 1911, commemorated his twenty-fifth anniversary; that is, he had a celebration.216 /83b/ Mull§ M§lik b. MuÈammad-RaÈÊm ShamawÊ 217 At first he studied with His Holiness Mull§ \us§m ad-DÊn [q.v.], then he was one of the Holy #Abd al-Jabb§r’s [q.v.] students, and was also one of the teachers in his madrasa; together with the His Holiness [#Abd al-Jabb§r] he went on the Èajj. After he returned he even carried out the duties of im§m in the Eighth Mosque, that is, as a substitute for His Holiness [#Abd al-Jabb§r]. He was handsome and mild, and was close to us, and he was funny and made people laugh. He liked telling and hearing stories and tales, and was adept in the sciences of history and geography. Except for going on the Èajj, during his lifetime he never went to another city, save Semipalatinsk. He was someone who provided information about all of the country’s events and about the deeds of scholars. He spoke as if he had seen it all first hand. I made a promise that I would write under the letter mÊm that this person had told us about how General ˆstriyåf,218 who had come from St. Petersburg in order to hold talks when a Chinese military commander, had come to the Department of $yagåz in 1290 AH [1873-74 CE], had had a discussion with the mull§s of Semipalatinsk. Here is the information. When General ˆstriyåf arrived in Semipalatinsk he asked the Chief of Police who had been placed at his service, “Who are the great scholars among the Muslims in his city? Bring them to me.” To determine the level of scholarship of the scholars or the major

216 He is known in Russian sources as Mukhamed”iar Sultanov (1837-1915) and was the fifth muftÊ of the Orenburg Muslim Spiritual Assembly from 1886 until 1915; cf. Azamatov, “The Muftis of the Orenburg Spiritual Assembly,” 380-383. 217 See note 76. 218 The Russian spelling of this general’s name is unclear.

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figures, the Chief of Police went and fetched ^br§hÊm $khånd. This person didn’t possess anything other than the level of §khånd.219 When the §khånd came into the general’s presence the general came and greeted him with both hands. Speaking Ottoman, [the general] said, “Your Highness Sir, when you shook hands with me, did you say ‘Bismill§h?’” The §khånd replied, “When we shake hands the bismill§h is not uttered.” /84a/ The general responded, “Every matter of significance [is] in the name of God because He is unique, and we shake hands and when a matter is significant, we do not leave out the bismill§h. [But] if the matter is not significant, the handshake is still licit,” and the §khånd was silenced. The general became aware of this person’s intelligence and he asked, “Who are the great scholars in your city?” “The §khånd named the Holy Damull§ #Abd al-Jabb§r and the Holy Damull§ Ri ad-DÊn [q.v.].” Then the general said, “Since it may be incommodious to invite these people here, would it be all right if we, who wish to make their acquaintance, visited them?” The §khånd responded that it would be fine, but considered it would be better for himself to be given leave of the [general]. After informing [the general], he [the §khånd] went out, and said “I myself will go to them.” He went to #Abd al-Jabb§r and notified him; then he took him to Ri ad-DÊn and after that they all sat together and said, “Nowadays Europeans are studying in Istanbul and Egypt, and most are mastering sciences such as exegesis, history, logic and philosophy. As for us, because for a long time those sciences were not to be found here, their existence has generally been forgotten. If this issue is discussed, even though only a few types of answers will be given, let’s bring Damull§ Kam§l ad-DÊn, since we don’t known whether or not he [the Russian] will be satisfied. He [Kam§l ad-DÊn] has a better memory than us and he will be able to provide proper answers in astronomy, history, and the other abovementioned sciences;” and having said this, they summoned this person [Kam§l ad-DÊn]. The §khånd went and got the general. After they had exchanged greetings, sat down, and talked about matters, the general announced that he had studied exegesis, ÈadÊth, and other sciences in Istanbul and Egypt for nine years and that he would be holding talks 219 $khånds were government-appointees typically acting as liaisons between government officials and the Islamic community as a whole. Among Islamic scholars in imperial Russia there existed a stereotype of §khånds, which depicted them as deficient in scholarship and Islamic knowledge; to be sure, there were exceptions to this view, but the stereotype is evident in numerous sources; on the functions of §khånds in Imperial Russia see Frank, Muslim Religious Institutions, 109-113.

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with a Chinese governor-general220 who had come here to $yagåz. Meanwhile His Holiness’ son Sal§È ad-DÊn Makhdåm had come out bringing tea. When [the general said] “Sir, is that your son? He bears a resemblance to you,” he answered, “Yes.” When [the general said], “What does he read? How old is he?” he replied, “He’s nine and he reads the Qur’§n and sometimes he reads /84b/ the Book of Noun Declensions [Kit§b-i ‘arf-i A#l§].” The general opened the discussion saying, “It is not considered appropriate for children to read old-style dogmatic theology because they do not respect [the Qur’§nic verse] “Which none touch except the clean” and have not yet achieved respect for the Word of God. Is not this fault [attributable] to the elders and the masters?” The two Excellencies offered the retort. [By] challenging and offering proofs to each of his responses, the discussion of the topic became quite extended. Mull§ Kam§l was still not saying a word. At one time, when a point of philosophy came up, Mull§ Kam§l entered the discussion and after the two of them went along very cordially, the general said, “We have finished with the initial philosophical conceptions of the sciences of dogmatic theology and philosophy. We have met with the [Islamic] scholars in every location and we have benefited from fine people like yourself; and because of people’s nature, I came to get acquainted and such pleasant words have passed between us.” He said, “If there were superfluous words or rudeness, they require an apology.” The discussion came to an end, and he said, “Would it be permissible to pass out cigarettes?” Then he asked about the curriculum in Bukhara and by explaining the course of study in Istanbul and Egypt he spoke much about the state of the cities, about the manners of their populations, and about other points; it had lasted about three hours before he left. He was of another faith but he had studied Islamic science to such a thorough degree, and he had so mastered tafsÊr and ÈadÊth, that we were amazed he had not accepted Islam. He had said, “It is believed that guidance and error are under the command of God.” Since the fact that this general visited $yagåz to hold talks with the Chinese governor-general about the Ili region has been recorded in our Taw§rÊkh-i Khamsa, it was thought unnecessary to repeat it. Let he who wishes look there.221 220 Qurb§n-#AlÊ uses a Chinese-derived word j§ng-juw and j§ng-jån, which in Xinjiang signified a governor general; on this term cf. Chokan Valikhanov, “Zapadnyi krai Kitaiskoi imperii i gorod Kul’dzha,” Sobranie sochinenii v piati tomakh, II, 215. 221 The political circumstances surrounding the general’s visit to $yagåz are

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/85a/ Mull§ M§lik’s explanation of the name Semipalatinsk has been related in a previous discussion, together with the sequence of the mosques.222 In this sequence, [his] colleagues Mull§ Z§kir, WalÊd Mull§, and \asan said that at first the Russians were seeking a religion and almost became Muslims, and so forth.223 /85b/ MidÈat AfandÊ IstanbålÊ224 Because he was one of our friends, his honored name was recorded in our Taw§rÊkh-i Khamsa.225 We heard a story from him and considered it worthy of inclusion here. [Even] the ruby is not exempt from admonition. Every time we went to this individual in Istanbul and met with him, it was impossible to record all of the instructive stories and pleasant tales that we heard, and I will be satisfied with recording one story that he told about his own situation. This is what he said: “When I first completed my studies, the arrival of the first bloom of youth, the joy and natural growth of philosophy, the high degree of confidence, and the assurance of a drawn sword made me arrogant to such a degree that there was no one in the world who knew what I know, and no one who would compare with me; [I thought] no one was equal to me, and I would not talk with anyone about science.

discussed on pages 332-333 of the Taw§rÊkh-i khamsa; the account also alludes to his discussion with the Muslim scholars of Semipalatinsk. On the issue of the Ili region in Sino-Russian diplomacy see, Immanuel C. Y. Hsü, The Ili Crisis: A study of SinoRussian Diplomacy, (Oxford, 1965). 222 This is a reference to Qurb§n-#AlÊ’s history of Semipalatinsk, for which Mull§ M§lik was one of the main sources; cf. Frank and Usmanov, Materials, 68-97. 223 This account is found in the same manuscript as Qurb§n-#AlÊ’s biographical dictionary and his history of Semipalatinsk (ff. 3a-5b) but remains unpublished. 224 This figure is the prominent Turkish author Ahmet Mithat Efendi (18441912), who is best known as a literary figure during the Tanzimat period in Ottoman Turkey. 225 He is mentioned in the description of Istanbul within Qurb§n-#AlÊ’s narrative of his Èajj journey; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 575.

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In keeping with my assumption, I had great abhorrence toward the class [of people] who believed in the scholars. I would say, ‘What do they know? They don’t know anything except threatening with either heaven or unconditional hell.’ I didn’t deign to ask about the doubts that were in my own heart; and if I did ask about the doubts in my heart, I would consider that this person was faithless and that my own intelligence would overtake my doubts. It didn’t matter that I thought about my doubts; they would not leave my heart, and in this way I went about restlessly for a few years. I had no love for scholars and didn’t recall the names of those calling themselves Êsh§ns. ‘Let the scholars and Êsh§ns be that way, the prophets are the same sort of person. How much erudition do they have that they are superior to everyone else? When the common become murÊds to an Êsh§n, they bind their devotion to him and they go follow him. /86a/ If the prophets came from God, one prophet would not void the nobility of another. As a result it is obvious that every person who is called a prophet in his own manner issued a command, and people followed him.’ For several years I went around making denials, saying, ‘In truth, after God gave people intellect and comprehension, what need is there for prophets?’ I didn’t deign to pose this to a single person. That was because I didn’t think that anyone could provide a decisive answer and when I opened discussions by saying things that opposed the tenets of Islamic faith, I was afraid of being accused of being an atheist and of being faithless.” /86b/ Mull§ MuÈammad-SharÊf He was the father of \§jjÊ #Arab-Sh§h in $yagåz.226 In the year—he attained the rank of judge [q§îÊ] in the city of Ufa.227 Then [he lived] in the country of his son #Arab-Sh§h; [he died] in 1285 AH [1868-69 CE], and is buried in $yagåz. He is buried together with the Holy MuÈammad-‘§diq [q.v.], within the same enclosure [in the cemetery]. According to his son #Arab-Sh§h, #Arab-Sh§h’s teacher once said, 226 \§jjÊ #Arab-Sh§h was a patron active in eastern Kazakhstan. Qurb§n-#AlÊ credits him with having built mosques in the towns of $yagåz, B§khta, and —rj§r; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 412-413, 421. 227 This was one of the official positions within the Orenburg Muslim Spiritual Assembly, which was headquartered in Ufa.

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“This #Arab-Sh§h’s father’s name is MuÈammad-SharÊf, his fatherin-law’s name is MuÈammad-SharÊf, and his teacher’s name is also MuÈammad-SharÊf. God willing he will be all right among these three MuÈammad-SharÊfs.” He spoke with satisfaction about his son, saying, “Praise God, he was well brought up.” In the end he fell ill with the sickness called esophageal cancer. One day, my father said to him, “Tell a [Russian] doctor about your sickness, maybe it will help.” [Mull§ MuÈammad-SharÊf] replied “I’m afraid to go to a Russian doctor. They’re enemies and cause harm.” And as an argument he told the following story. “One time a Russian girl was suffering from a cardiac affliction and went to a doctor. The girl’s condition was not just weak, her situation was apparently terminal, and for the sake of her spirits, he told her, ‘Cook and eat a turnip every day; this will be the treatment,’ and he sent her off. Up until that time the [doctor] had not known what a turnip treated. By chance his flippant words cured the girl’s illness, and she recovered. After a few months she went to thank the doctor. [She said], ‘Doctor, I’m the person who came at such-andsuch a time. You ordered me to eat turnips and I ate them just as you said to. I came to say that I got better, and may God be pleased with you.’ After she had said this, he took the girl’s pulse in order to find out what was in the turnip and how the medicine treated the illness. He said, ‘A bit of your illness is still there, if you drink this, you’ll be completely cured.’ He gave the girl a drug that would be fatal, and she went to her house, and drank it. After she had become unconscious, they came to tell the doctor. The doctor came and opened her up and saw that when at first the girl’s pain was in her heart and its location was initially somewhat rotten. The turnip had made the spot that had rotted regenerate, and it had been cured. As a result, they learned the treatment of the turnip is for a bad heart. So look, did they have to kill someone to find that out?” and he answered that he was afraid. /87a/ MuÈammad-Manßår ^sh§n [His father] was originally from the city of Khåqand and in 1240 AH [1824-25 CE] he came here, that is, to the Kirey tribe at the headwaters of the Irtysh. After that Manßår followed his father. He stayed there for a year or two, then he went to Bukhara, received training, and received authorization to act as a Sufi shaykh’s deputy;

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

A portion of the sentence is missing in the original, and as a result its sense is unclear. 229 See note 158; however this is probably a reference to a Qing official (amban).

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there. In 1320 AH [1902-03 CE] he took his final journey and in his place they left his son KhalÊlull§h Makhdåm. May God have mercy on him. He was someone who gave blessings like the Pole of the Era [zam§nning quãbÊ].230 His tearful eyes were now smiling now crying, and his words were those of a completely ecstatic Sufi. For seventy years he was a guide among the Kazakhs. He taught Islam to the Kirey tribe and was an instructor. He was a great person from whom blessings are received, who gave names to all of the renowned and important people, and who brought all of them up as though they were his own sons. Consequently, the whole Kirey tribe called him “Father” [$t§]. They say that the entire Kirey tribe would call him ^sh§n of the Kirey Country, the Holy ^sh§n, or Father. He died one year short of a hundred at someone’s [encampment]. He attained the rank of a noble in a secular state and in his own lifetime he had more than a hundred sons, daughters, grandchildren and great-grandchildren. He was also quite wealthy. /88a/ MuÈammad-J§n b. Fakhr ad-DÊn b. KhalÊd [KhalÊd] was originally from the village of T§shkichå231 in the environs of Kazan. Later he came to live in Semipalatinsk. His son Fakhr ad-DÊn and [Fakhr ad-DÊn’s] son MuÈammad-J§n were born in Semipalatinsk. This Kh§lid was nicknamed “Millionaire KhalÊd.” His son Fakhr ad-DÊn was one of the itinerant traders among the Kazakhs, and [Fakhr ad-DÊn’s] son MuÈammad-J§n was a merchant; about thirty years ago he was sent by his father in Semipalatinsk to do business, and he came and stayed in Chawchak. After KhalÊl B§y, he became a partner with, and son-in-law to, [KhalÊl B§y’s son] \§jjÊ #Abd al-Q§dir. Because he was a quiet-spoken, good natured, thoughtful, repentant and solid person, they nicknamed him the Stern Blonde [Qiyån ‘§rÊ]. His appearance and disposition are suited to this nickname, and today he is one of the white-haired and steady notables among the trustworthy and reliable rich men in our city of Chawchak.

230 An allusion to the Quãb az-Zam§n, the highest rank in the hierarchy of Sufism. 231 See note 135.

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/89a/ The Letter Nån NajÊb Q§rÊ He is the fifth im§m of the city of B§khta. Since his honored name was recorded in the Taw§rÊkh-i Khamsa, [the information about him] has not been repeated.232 Ni#mat-J§n He was probably a Bashkir from Ufa district. He was the second im§m of the Tanå-B§y Mosque233 in Semipalatinsk. /90a/ The Letter W§w WalÊ’ull§h Anw§rÙf This person was a Teptiar [tibt§r].234 Initially he lived in those regions,235 and then he came to the city of Semipalatinsk. He studied with Damull§ AÈmad-WalÊ, got married there, and later went to the town of Jays§n. After the death of the im§m in Jays§n, the very learned Mull§ Abå Bakr, the son of #AlÊ , they made him im§m; a few years later he quit the position of im§m and took up commerce. Today, in fact, he is a councilor of the city of Jays§n. His sociability is in keeping with the current trend. He is an honorable person who is very talkative and forward in speech and also a master in speaking and writing Russian. 232 According to the Taw§rÊkh-i khamsa-y sharqÊ, NajÊb Q§rÊ was summoned from Semipalatinsk in 1311 AH [1893-94 CE] to be the seventh im§m in B§khta; cf. pp. 423-24. 233 See note 39. 234 Teptiars were Muslim peasants whose ancestors had been granted settlement rights on Bashkir land in the seventeenth and eighteenth centuries. While not an ethnic group per se, Teptiars did maintain a corporate and communal identity in the Urals region in the imperial period, through the Soviet era, and even down to the present day. 235 Probably a reference to the Ural Mountains region.

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/90b/ The Holy Wild§n This [person] was the first official [åk§zlÊ] im§m of —stk§men. Before this time no one would be [officially] appointed. When the mosque was built he was the first im§m. In 1282 AH, 1868 CE Mull§ #AlÊ MuftÊ [q.v.] became im§m. Later Yåsuf Mull§ became im§m.236 He died in 1315 CE [1897-98 CE]. Between Mull§ #AlÊ MuftÊ and the Holy Wild§n there was one im§m. I do not know his name. /91a/ WalÊ’ull§h This person was the son of an im§m in Orenburg’s Q§rgh§lÊ.237 He went to Bukhara for training, and having gone there, he received the nickname “thief” instead of the name “mull§.” He was well known as WalÊ the Thief [Dåz WalÊ]. In Bukhara they called him “WalÊ the Thief” because he had the habit of stealing some item when he would go into someone’s cell; so he was known by this nickname. In 1301 AH [1883-84 CE] he came to Chawchak and after spending five or six days as a guest, he had to go to Awliy§-$t§,238 which was his home, and when he got to the town of B§khta, he stopped and stayed there for a year. The reason for his stay in B§khta [was the following]: when this WalÊ first came to Chawchak (he had come from Semipalatinsk and Jays§n), he stayed in our guest room. His initial arrival in Chawchak and his sojourn in B§khta was as follows. I was sitting in the house when one of the children came in and said, “Someone is at the door. He’s saying ‘I come from Bukhara.’” I said,” He’s someone who’s brought letters and news from the boys

236 A reference to Yåsuf b. #Ib§dull§h T§n§b§yef, whom AÈmad-WalÊ identifies as having succeeding #AlÊ MuftÊ. He also lists Yåsuf among his former students; cf. Frank and Usmanov, Materials, 36. 237 That is, the town of Q§rgh§lÊ, or Sa#Êd, known in Russian as Seitovskii Posad. This town, located near Orenburg, was a major center of Islamic learning, attracting students and scholars from both the Volga-Ural region and the Kazakh steppe; for an register of the im§ms in this town cf. Ri ad-DÊn b. Fakhr ad-DÊn, Sa#Êd, (Kazan, 1897). 238 A town in southern Kazakhstan, known as Dzhambul in Soviet times; recently its classical name, Taraz, was restored.

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who were sent to Bukhara to study,” and I ran out and greeted him. When I asked, “Where are you coming from?” he replied, “I left Bukhara and went to Semipalatinsk. From there I’ve come by way of Jays§n.” I said, “Welcome,” and took [him] into the madrasa. I told the students, “Unharness his horse, bring in his things and get the samovar boiling,” and I went in. When I returned after a little while to ask about the boys in Bukhara, the traveler was no longer in his initial state. He had put a big turban on his head, was wearing a green and white striped Benares robe, underneath [him] was a thick mattress, there were two pillows on either side, and in his hand was a long string of prayer beads. I was surprised, and again said “Peace be upon you,” and he looked down at me. I kneeled down at the lower end of the table. After a little while, when he had finished with the prayer beads, he performed a prayer, and then said lazily, “And upon you, peace.” He raised himself up and leaned on the pillow. He looked at the ceiling and said, “Is this a maktab or a madrasa?” I replied, “It is a madrasa, Sir.” “It’s a bad one,” he said. I said, “It is newly opened.” [He said], “Even now the city doesn’t have enough new structures.” /91b/ “Gradually there will be,” I replied. He said, “Well now, by his position he is a mull§, by his house he is a student.” Considering he was such an important man, it made no sense for me to ask about the boys [in Bukhara] and I went back into the house. I had the guest room straightened up and swept out; I had thick mattresses put down and pillows laid out; I had tea prepared then I went into the house. I didn’t consider it suitable to put him in the madrasa. He entered and said,” May God bless your rooms, your house is wonderfully spacious.” “Sir,” I said, “I have put tea on,” and I placed it before him. “Sir, did much happen before you left Bukhara. We have fellows there. Do you have any news?” I asked. “Which madrasa was it?” he asked. “It is probably Mirz§ Ulågh B¿k Madrasa,” I answered. “What were they studying?” he asked. “Now, probably scholastic theology,” I answered. “There are a lot of madrasa students in Bukhara now. It’s impossible to know each one of them and to know the ones taking lessons. I’m not acquainted with most of those taking lessons. Maybe, of these, some have come and some have gone,” he said. I asked, “Sir, did you do a lot in Bukhara? How many years did you study in Bukhara?” He replied, “I lived in Bukhara thirty-four years.” I asked, “What was the motive for honoring Semipalatinsk with your visit? Do you have relatives and kin there?” He replied, “Kam§lÊ

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

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

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

240

That is, B§khta. Here a reference to #Abd al-Qayyåm, initially the first im§m in B§khta, he was later reinstated after the departure of the second im§m, #Abd al-\aqq; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 423. 242 A reference to #Abd al-Mann§n b. Tårsån Khw§ja Bukh§rÊ, who served as im§m in B§khta at some point after ‘§rÊ Mull§; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 423. 241

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

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

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

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saying, “He’s a traveler.” One day in the mosque there was Qur’§n recitation; he [WalÊ’ull§h] said the ar-RaÈmanu #allama al-Qur’§na244 after the a#uzu bismill§h [prayer], and stopped. They whispered him a prompt, and he read the subȧn rabbika.245 After the prayer, $q Mull§ upbraided him, “What got into your ignorant ar-RaÈmanu [såra]? Couldn’t you read inna a#ãayna246 [and] qul hå All§h [instead]?247” and cursing him, he got up and left. The next day during the obligatory morning prayer, while the im§m had not yet come, $q Mull§ went to the miÈr§b. He had intended to read more than the 87th såra of the Qur’§n, but having stopped at the beginning of the 87th såra, even though [the missing section] was whispered to him, he wouldn’t accept it, and he went into the ritual bowing in prayer [rukå#]. When he had performed the prayer and gotten up, the Heavy Mull§ [Juw§n Mull§]248 was standing by the door, and when people said, “D§mull§, why are you standing there,” he replied “I am waiting for the 87th såra. Then he sat for a long time and said, “What got into your ignorant 87th såra. Couldn’t you read inna a#ãayna [and] qul hå All§h [instead]?” They fought and people separated them, and because of this conflict arose between them, and they were always trying to disgrace one another. /94b/ One day a Kazakh came and asked the Heavy Mull§, “Sir, I have come seeking instruction about a problem.” When he asked, “What problem?” [the Kazakh replied], “There’s nobody who doesn’t die. When one is placed in the grave, two angels will come and ask questions. What will their questions be, and what should our answers be?” [The mull§ replied], “The angels will first ask, ‘Who’s your God and whose slave [qul] are you?’ To that you will say, ‘I’m God’s slave.’ Then they will ask, ‘Who’s community do you belong to.’ If you say, ‘I’m in $q Mull§’s community” He [the angel] won’t know him 244

A reference to the 55th såra, called al-RaÈm§n. The beginning of the first verse (§yat) of the 87th såra (al-A#l§). 246 The beginning of the first verse (§yat) of the 108th såra (al-Kawthar). 247 The beginning of the first verse (§yat) of the 112th såra (al-Ikhl§ß); the idea here is that the 55th såra, with 78 verses, was too long for $q Mull§ to properly recite. On the other hand, the 87th såra is only 19 verses in length, while the 108th consists of only three verses, and the 112th of four. 248 At this point Qurb§n-#AlÊ introduces what was evidently one of the nicknames of WalÊ’ull§h. 245

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and there’ll be no angel. As long as they hear his name, they’ll be unable to ask you further questions and will leave.” The Kazakh was astounded, got up, and left. During the month of Ramaî§n, I went to read [the Qur’§n]. One day, after the afternoon prayer, I went into the madrasa. The mull§ was sitting alone. After I has asked about his affairs, he said, “God made me stop in such a congregation, which is harder than burning in Hell.” When I asked the reason, he said, “In this world many of God’s creatures are good. [But] I was subjected to this misfortune by being unaware of their [small] number.” When I said, “My goodness! What’s the problem?” he replied, “I stayed in LepsÊ for more than a year. I lived in a room in the mosque. Sometimes I couldn’t go out to the Friday prayers, let alone the five daily prayers.” [The mosque] had an im§m named D§mull§ \usayn [q.v.]. He never once said, ‘Why aren’t you going to the prayers?’ [But] here I had arrived and avoided misfortune regarding prayers.” Sometimes one could not go and other times one would be reading a book or was occupied with some other business, and when the call to prayer was performed, one would read until it was time for the ablutions, and if one didn’t go, they would say, ‘Why didn’t you go?’ and if one did go, they would say, ‘Why are you going so late?’ and when I was afraid they would curse, even though it was my time when I was able to go without ablutions; let the misfortune be upon that lousy $q Mull§,” and he bitterly cursed and complained. In all, he lived there for a summer and a winter, and when it was time to be clothed, \anafÊya \§jjÊ had food cooked, and had tea and such things brought; and for clothes he also purchased some good heavy cloth, and /95a/ he went and placed it before him. He said, “Sir, these are clothes that had been sewn for me, please wear them. Now, our town is small. You yourself have seen this; we have no big rich men. There is a certain amount of income for the mull§s from the Kazakhs outside [of town]. When ȧjji said, “This year there wasn’t even any,” [The mull§] said, “How is there income?” The ȧjjÊ said, “If there are wealthy Kazakhs, their offerings for Qur’§n recitations and their alms are quite lucrative.” The mull§ let out a long sigh, “Just my luck. If I heard the news, ‘There’s cholera there,’ I would come running, thinking, ‘Something’ll happen here, and the rich will have offerings and alms, and as soon as I set out, the deaths would end, and once I had departed, there would be wealthy Kazakhs, Sarts, and Tatars.” \§jjÊ \anafÊya [said], “In any event, Damull§, be healthy. Make our goodness increase, make our badness decrease; may you not

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get angry; and pray and give thanks.” [WalÊ replied], “I don’t know to whom I will pray and give thanks. There were just two Muslims here, a man and a woman.” When he asked who they were, [WalÊ] replied, “I don’t know. As many times as they were asked, they wouldn’t say who they were.” After that, \§jjÊ said his wife is who it was, and as for the man, it was he himself. After he had said this, [WalÊ] said, “The sender of God’s blows here isn’t you, then?” As a result, he left B§khta, and when he had passed Qap§l, he went and stayed in T§l Qårgh§n [Taldykurgan] with a merchant from Petropavlovsk. When he said, “I’m coming from Chawchak via B§khta,” they described their fellow citizens of Petropavlovsk as far as they knew each one. When they reached \§jjÊ \anafÊya, he asked, “What’s that person like in Petropavlovsk?” and they answered, “He’s a good enough person.” [He replied] “Hey, in Petropavlovsk if he’s a good person, good God, what are your bad people like!” He was that sort of a peculiar person. We heard that he died in Awliy§ $t§ in 1315 AH [1897-98 CE]. May God have mercy upon him. /96b The Letter Y§’ Yånus Mull§ Nam§ngandÊ He was the third im§m in Upper Mosque [in Chawchak]. After a year he departed to the city.249 YaÈy§ $khånd He was from the D§n Kazakhs250 and attained the rank of §khånd. In 1869, when the Kazakhs were removed from the authority of the [Orenburg] muftÊ, his position as §khånd was abolished.251 His son #Abd al-#AlÊm and his grandson MuÈammad-#AlÊm b. Mås§ were my classmates. This #Abd al-#AlÊm was [my] classmate in school, and after he finished his lessons, he wore European-style clothes and would go 249 Presumably to Semipalatinsk. Elsewhere Qurb§n-#AlÊ indicates that he succeeded $rtåq Q§rÊ as im§m of this mosque; cf. Taw§rÊkh-i khamsa-yi sharqÊ, 638. 250 Unclear reading. D§n may be a reference to a locality or to a Kazakh clan. Another possible reading could be d§na, meaning, “authentic, genuine.” 251 A reference to the reforms of 1868.

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

Omsk was the capital of the province of West Siberia, and was the administrative center for most of the Kazakhs in the Middle Zhuz.

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and recorded it so.” Although it is unknown in what year YaÈy§ $khånd died, it is surmised that it was probably before 1300 AH [1882-83 CE]. In 1316 AH [1898-99 CE], when I was returning from the Èajj, our class-mate MuÈammad-#AlÊm was our travel companion from Kir§kow [Pavlodar] to Semipalatinsk. It seems had children in a [Russian-sponsored] school [ishkål] and they were like him. ([Later] he abandoned the European clothes and became a dyed-in-the-wool Kazakh. He wore a thick quilted robe, padded boots on his feet, and on his head had a fur hat like a crow’s nest). When they asked, “Earlier you used to fault those who went about in that fashion. What happened, you’ve adopted that look?” He replied, “The way we went about earlier was stupid.” /97b/ According to #Abd al-#AlÊm’s information and description, YaÈy§ $khånd’s genealogy is as follows: $rghån’s son was Basantiyin; his son was B§ymambat. B§ymambat had four sons: Båqa, KÙbir, Qåy§nb§y, and J§m§n§y.253 We heard that the descendants of KÙbir are in the Khåqand region. The [other] three sons are in these regions. He said “Our ancestry is from Båqa.” Båqa’s son was —t§b§y; his son was Dawlat-#AlÊ; his son was T§wåߧr; his son was Ramaî§n; his son was Mull§ YaÈy§ who became the district [§qråj§n§y] §khånd under the old law. His son was #Abd al-#AlÊm; his sons were NåÈ, Asadull§h, and #Abd al-\ayy. This is the account of #Abd al-#AlÊm. When we were receiving instruction, YaÈy§ $khånd came to Semipalatinsk and we saw him in the madrasa. He was someone with a full, well-proportioned, beard and whose voice corresponded to his physique. /98a/ Yåsuf $khånd K§shgharÊ He came to Chawchak in 1327 AH [1909-1910 CE] and in 1328 he died of tuberculosis. He was possessed. He was known as Damull§ Yåsuf $khånd. He was trained in Kashghar, and then lived for sev253 This genealogy is evidently heavily condensed. Several generations between Basantiyin and $rghån that are in the numerous published variants are absent in this version. Similarly, B§ymambat does not appear in the published version as a son of Basantiyin; cf. note 20.

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eral years in Mecca and Medina. He had the habit of everywhere forbidding the consumption of horse meat. And though he expended energy in forbidding its consumption, even in Chawchak,254 his words had no effect. Before his arrival [in Chawchak], the five daily prayers were performed [by him] in the ^mÊn Sh§ngya Mosque in Qar§så.255 This person gave permission to perform the Friday prayers and he appointed an im§m by the name of $t§-Kh§n. Currently there are seven mosques in Chawchak, and the Friday prayers are performed in six of them. May God accept it. Now, those who were im§ms, those who became renowned as mull§s, and people who by their nature were amusing in various ways have been recorded here. Afterwards, God willing, in this chapter on mosques, I will write about the building of the mosques in Semipalatinsk, the people who were their builders, and similarly the names of the fine people.256 254 Horse meat was, and is, widely consumed in the region, particularly among the Kazakhs and Tatars; the consumption of horse meat was sanctioned in \anafÊya jurisprudence, but was occasionally denounced by Islamic reformers in the region. 255 A town in Chinese Turkestan, south of Chawchak. 256 A reference to his history of Semipalatinsk; cf. Frank and Usmanov, Materials, 68-97.

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‫‪TURKIC TEXT‬‬

‫‪21b‬‬

‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻢ‬ ‫ﺣﺮف اﻻﻟﻒ‬ ‫اﺑﻮاﻟﻘﺎﺳﻢ اﺸﺎن ﺑﻦ ﺧﺎن ﺗﻮره ﺧﺎن اﺸﺎن ﺗﺎﺷﻜﻨﺪى‬ ‫ﺑﻮ ذات ﻟﺮ اﺻﻞ ﺣﺴﻨﻰ اوﻟﻮب ﺳﻠﻮك ﺟﻬﺘﻨﺪن دﺧﻰ واﺳﻄﻪ اﻠﻪ ﺣﻀﺮت‬ ‫ﻋﻠﻰ ﻛﺮم اﷲ وﺟﻬﻪ ﻛﻪ ﻣﻨﺘﻬﻰ اوﻟﻮر )آﺗﺎﻣﺰ ﻣﺮﺣﻮﻣﻨﻨﻚ ﺧﺎن ﺗﻮره ﺧﺎن‬ ‫ﺣﻀﺮت ﻟﺮﻧﺪﻦ ﺎزدرﺐ آﻟﻤﺶ ﺷﺠﺮه ﻛﺎﻏﺬى( ﺷﺠﺮه ﺳﻰ ﺑﺎﻟﺘﺮﺗﺐ اﻟﻤﺰده‬ ‫واردور اﺸﺎن ﺧﺎن ﺗﻮره ﺧﺎن ﺟﻨﺎﺑﻠﺮى ﻣﻌﺪل ﺧﺎﻧﻨﻚ اﺧﺮ اﺎﻣﻠﺮﻨﻪ ﻗﺪر‬ ‫ﺑﺮﺣﺎت اوﻟﻮب وﻓﺎﺗﻰ ﺳﻨﻪ ﺳﻰ ﺟﺰﻣﺎً ﻣﻌﻠﻮﻣﻢ اوﻟﻤﺪى ﺻﺎﺣﺐ اﻟﺘﺮﺟﻤﻪ‬ ‫اﺑﻮﻟﻘﺎﺳﻢ ﺣﻀﺮﺗﻠﺮى ‪ ١٣٠٠‬ﻫﺠﺮﻪ ﻪ ﻗﺪر ﺑﺮ ﺣﺎت اﺪى وﻓﺎﺗﻰ ﺑﻌﺪﻧﺪه‬ ‫اوﻏﻠﻰ ﻫﺎﺷﻢ ﺧﺎن ﺗﻮره ﺟﺎى ﻧﺸﻦ ﻣﺤﺮاب اوﻟﻮب آﻧﻨﻚ وﻓﺎﺗﻰ ﺑﻌﺪﻧﺪه‬ ‫اﺸﺎن ﺑﺎﻗﻰ ﺧﺎن ﺗﻮره ﺟﺎﻠﺮﻨﻪ اﻧﺘﻘﺎل اﺘﻤﺸﺪر ﺣﺎﻻ ﺧﺎﻧﻘﺎه و ﻣﺪرﺳﻪ او‬ ‫ذاﺗﻨﻚ اداره ﺳﻨﺪه دﻮ ﻣﺴﻤﻮﻋﻤﺰدور اﺳﻼم اﺎﻣﻨﺪه ﺧﺎن ﺗﻮره ﺧﺎن ﺣﻀﺮت‬ ‫ﻟﺮى ﺗﺎﺷﻜﻨﺪﻧﻨﻚ ﺑﻠﻜﻪ ﻣﻀﺎﻓﺎت ﻓﺮﻏﺎﻧﻪ ﻧﻨﻚ ﺑﺮﻧﭽﻰ ﻣﻌﺘﺒﺮ ذاﺗﻠﺮﻧﺪن اوﻟﻮب‬ ‫اوﻏﻠﻰ اﺑﻮﻟﻘﺎﺳﻢ روﺳﻪ اﺎﻣﻨﺪه ﺑﺘﻮن ﺗﺎﺷﻜﻨﺪ و اﻃﺮاﻓﻨﺪه اوﻻن اﻼﺗﻪ ﻟﺮه‬ ‫ﺳﻮزى ﻧﻔﻮذﻟﻰ ﻋﺰت و ﺣﺮﻣﺘﻰ ﻛﻤﺎﻟﺪه اوﻟﻤﺶ ﻣﺪرﺳﻪ ﺳﻰ آﺑﺎد و ﻃﻠﺒﻪ ﻟﺮ‬ ‫اﻠﻪ ﻃﻮﻟﻮ اوﻟﻮب ﻛﻮب ﻣﻼﻟﺮ ﭼﻘﺐ ﺑﻼد و ﺑﺮﻪ ﻟﺮه ﺟﺎﻠﻤﺸﺪر‬ ‫ﻃﺮﻖ ﺳﻠﻮﻛﻰ ﺑﻮ ﺗﺮﺗﺐ ده ﺣﻀﺮت اﺑﻮ ﺑﻜﺮ رﺿﻰ اﷲ ﻋﻨﻪ ﻪ ﻣﻨﺘﻬﻰ‬ ‫اوﻟﻮر ﺣﻀﺮت ﺧﺎن ﺗﻮره ﺧﺎن ﺣﻀﺮت ﻣﻮﻻﻧﺎ ﻓﻀﻞ اﷲ ﻏﻼم ﻗﺎدر‬ ‫ﺟﻨﺎﺑﻠﺮﻧﺪن ﻣﺮﺧﺺ او ذات ﻣﺎن ﻧﻮر ﻣﻬﺪى ﻣﺎن اﺣﻤﺪ ﻣﻌﺼﻮم ﻣﺎن‬ ‫ﻋﺒﺪاﷲ ﻣﺎن ﻣﺤﻤﺪ ادرﺲ اﻟﻤﺸﺘﻬﺮ ﺑﺎﻟﻘﺎﺿﻰ دﻣﻼ ﻣﺤﻤﺪﺎر ﻣﺎن ﻇﻬﻮر‬ ‫ﺧﻮاﺟﻪ ﻋﺒﺪاﻟﺼﻤﺪ ﻣﺎن ﻣﺤﻤﺪ ﻣﻨﺮ ﻣﺎن ﻛﻞ ﻣﺤﻤﺪ ﺻﻮﻓﻰ اﺣﻤﺪ اﻟﻤﺸﺘﻬﺮ‬ ‫ﺑﺼﻮﻓﻰ ﺟﻮ دﻣﻼ ﻗﺮﺑﺎن ﺑﺪل ﺣﻀﺮت ﻓﻀﻞ اﷲ ﺑﺮ وﻗﻒ اﺣﻤﺪ ﻣﻌﺼﻮﻣﻰ‬ ‫ﺧﻮاﺟﻪ ﻣﺤﻤﺪ ﭘﺎرﺳﺎ ﺣﺠﺔ اﷲ ﺧﻮاﺟﻪ ﻣﺤﻤﺪ ﻧﻘﺸﺒﻨﺪ ﻏﺮوة اﻟﻮﺛﻘﻰ‬

‫‪the dictionary‬‬

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‫‪106b/22a‬‬ ‫اﺣﻤﺪ اﺸﺎن اﺑﻦ ﻗﺰل ﻣﺤﻤﺪ اﺑﻦ ﻋﺒﺪاﻟﺮزاق اﺑﻦ اﺸﻤﺤﻤﺪ اﺑﻦ‬ ‫ﺗﻤﻮرﻋﻠﻰ ﺗﻤﻜﻰ دﻪ ﻣﺸﻬﺮدور‬ ‫ﺑﻮ اﺣﻤﺪ اﺸﺎن ﺑﺨﺎراء ﺷﺮﻔﺪه ﺗﺤﺼﻞ اﺪب ﻋﻠﻢ ﻇﺎﻫﺮده اوﺳﻂ درﺟﻪ‬ ‫ده اوﻟﻮب ﻋﻠﻢ ﺣﺎﻟﺪه ﺧﻠﻔﻪ ﺣﺴﻦ ﻋﻠﻪ اﻟﺮﺣﻤﻪ دن ﻣﺮﺧﺺ اﺪى ﺑﻮ ذاﺗﻨﻰ‬ ‫ﻣﺸﻬﻮر ﺷﻔﻰ ﺑﺎى ﺳﻔﻘﻮل ﺑﺎى دﺎن ذواﺗﻠﺮ ﺳﻤﻰ ﻛﻪ آﻟﺪرﺐ ﺷﻔﻰ ﺑﺎى‬ ‫ﺻﺎﻟﺪرﻏﺎن ‪١‬ﻧﭽﻰ ﻣﺴﺠﺪﻛﻪ اﻣﺎم ﻗﻠﺪﻠﺮ ﺳﻤﻰ ﭘﺎﻻدده ﺗﻮﻗﺎل ﻣﺴﺠﺪدن آز‬ ‫ﻞ ﺻﻮﻧﻜﺮه ﺻﺎﻟﻨﻐﺎن ﻧﻮﻏﺎى ﻣﺴﺠﺪى ﻧﻨﻚ ا ّوﻟﻰ ﺑﻮدور )ﺑﻨﺎﺳﻰ ‪١٨٠٣‬ﻧﭽﻰ‬ ‫ﻠﺪه ﺑﻨﺎ ﺑﻮﻟﻤﺶ( ﺗﻮﻗﺎل ﻣﺴﺠﺪ ﺑﻮﻧﻜﺎ ﺻﺎرت ﻣﺴﺠﺪى دﺮﻟﺮ ‪١٨٠٠‬ﻧﭽﻰ ﻞ‬ ‫ﻟﺮده ﺑﻨﺎ ﺑﻮﻟﻤﺶ اﻤﺶ ﻣﺬﻛﻮر ‪١‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪﻛﻪ ﻣﺰارﺑﺎﺷﻰ ﻧﻨﻚ ﻣﺤﻤﺪﺎر‬ ‫ﺣﻀﺮت اﺸﻤﺤﻤﺪ اوﻏﻠﻨﻰ ﻣﺰارﺑﺎﺷﻨﺪﻦ آﻟﺪرﺐ اﺣﻤﺪ اﺸﺎﻧﻐﻪ ﺷﺮﻚ ﻗﻠﻤﺸﻠﺮ‬ ‫ﺑﺮ آز ﻞ دﻦ ﻛﻦ ﺟﻤﺎﻋﺖ ﻛﻮﺑﺎﻮب ‪٢‬ﻧﭽﻰ ﻣﺴﺠﺪ ﻻزم ﻛﻮرﻟﺪﻛﺪن ﻣﺬﻛﻮر‬ ‫‪١‬ﻧﭽﻰ ﻣﺴﺠﺪﻧﻰ ﻛﻮﭼﺮﺐ آﻧﻨﻚ اورﻧﻨﻪ ‪٢‬ﻧﭽﻰ ﺑﺮ ﻣﺴﺠﺪ ﻐﺎﭼﺪن ﺻﺎﻟﻤﺸﻠﺮ‬ ‫ﻣﺬﻛﻮر ﻛﻮﭼﺮﻟﻤﺶ ‪١‬ﻧﭽﻰ ﻣﺴﺠﺪﻛﻪ ﻣﺤﻤﺪﺎر ﺣﻀﺮت ﻣﺴﺘﻘﻞ اﻣﺎم ﺑﻮﻟﻮب‬ ‫‪١‬ﻧﭽﻰ ﻧﻮﻣﺮ اﺳﻤﻰ ﻣﺴﺠﺪ اﻠﻪ ﺑﺮﻛﻪ ﻛﻮﭼﻮب ﻣﺤﻤﺪﺎر ﺣﻀﺮت ﻣﺴﺠﺪى‬ ‫دﻪ ﺷﻬﺮةﻟﻨﻤﺶ ﻣﺬﻛﻮر ﻣﺴﺠﺪﻧﻨﻚ اورﻧﻨﻪ ﺻﺎﻟﻨﻐﺎن اﺣﻤﺪ اﺸﺎن ﻣﺴﺠﺪى‬ ‫‪٢‬ﻧﭽﻰ ﻧﻮﻣﺮ ﺑﻮﻟﻤﺶ ﻣﺴﺠﺪﻟﺮ ﺗﺮﺗﺒﻰ ﻋﻠﻰ ﺣﺪه ﺑﺮ ﻓﺼﻞ اوزره ﺎزﻠﻮر‬ ‫اﺑﺘﺪا اﻟﻒ ﺑﺎ ﺗﺮﺗﺒﻰ اﻠﻪ اﻣﺎﻣﻠﺮﻧﻰ ﺑﺎن اﺪاﻟﻢ‬ ‫‪/22b/‬‬ ‫اﺒﺮاﻫﻢ آﺧﻮﻧﺪ اﺑﻦ اﺣﻤﺪ اﺸﺎن ﺳﺎﺑﻖ‬ ‫ﺑﻮ ذات اﺑﺘﺪا ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﺪه ّ‬ ‫دﻣﻼ رﺿﺎء اﻟﺪﻦ ﺣﻀﺮﺗﺪن ﺑﺮ‬ ‫آز ﺗﺤﺼﻞ ﻗﻠﺐ ﺑﻌﺪه ﺑﺨﺎراء ﺷﺮﻔﻪ واردى اﻧﺪه اﻜﻰ اوچ ﺳﻨﻪ اﺳﺘﻘﺎﻣﺘﺪن‬ ‫ﺻﻮﻧﻜﺮه آﺗﺎﺳﻰ ﻧﻨﻚ ﻗﺎرﺗﻠﻐﻰ ﺳﺒﺒﻠﻰ ﺳﻤﻰ ﭘﺎﻻده ﻗﺎﺘﻮب آﺗﺎﺳﻰ ﻧﻨﻚ ﺣﺎﺗﻨﺪه‬ ‫اﻣﺎﻣﺘﻠﻚ ﻛﻪ اوﺗﻮردى و ﻫﻢ ﻏﻮﺑﺮﻧﺎﻃﻮرﻧﻨﻚ اﻧﺘﺨﺎﺑﻰ ﺑﺮﻟﻦ اوﺑﻠﻮﺻﻨﺎى‬ ‫آﺧﻮﻧﺪﻟﻖ رﺗﺒﻪ ﺳﻨﻪ ﻧﺎﺋﻞ اوﻟﺪى ﻋﻠﻢ دن ﺑﻬﺮه ﺳﻰ آز اﺴﻪ ده ﺧﻠﻘﻰ ﺣﻠﻢ‬ ‫ﻃﺒﻌﻰ ﻛﺮﻢ ﺑﻰ ﺗﻜﻠﻒ آدم اﺪى ﺑﺮ دﻓﻌﻪ ﻋﻠﻤﺎ ﻣﺠﻠﺴﻨﺪه ﺟﻨﺎزه اﻠﻪ اﻣﺎﻣﻨﻚ‬ ‫ﻓﺎﺻﻠﻪ ﺳﻰ ﻧﻪ ﻗﺪر اوﻟﻤﻖ ﻛﺮك دﺎن ﺳﻮأﻟﻪ ﺟﻤﻠﻪ دن ا ّول ﺟﻮاب وﺮوب‬

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‫‪turkic text‬‬

‫اﻣﺎﻣﻨﻚ ﺳﺠﺪه ﻗﻠﻪ ﭼﻖ اورﻧﻨﺪه ﺗﻮرﻣﻖ ﻛﺮك دﺪﻛﺪه اﺳﺘﺎذى رﺿﺎ ﺣﻀﺮت‬ ‫ﻣﻄﺎﺒﻪ ﻃﺮﻘﻰ اﻠﻪ ﺗﻌﺮﺾ اﺪرك ﻫﺎى ﻫﺎى ﺑﺰﻧﻨﻚ آﺧﻮﻧﺪ ﺣﻀﺮت ﻧﻨﺪاى‬ ‫ﻧﺎزك ﻣﺴﺌﻠﻪ ﻟﺮﻛﻪ ﺟﻮاب وﺮه دﻤﺶ ﻣﻦ ﺑﻌﺪه ﻣﺠﻠﺲ ﻟﺮده ﻛﺘﺎﺑﺪن ﺑﺮ ﺳﻮز‬ ‫ﺳﻮﻠﺪﻜﻰ ﻣﻌﻠﻮم دﻛﻞ دﻪ ﺣﻜﺎﻪ اﺪرﻟﺮدى واﻗﻌﺎً ﻛﻮب ﻣﺠﻠﺲ ﻟﺮده ﺑﻮﻟﺪق‬ ‫ﻣﺴﺌﻠﻪ دن ﺑﺮ ﻛﻠﻤﻪ دﺪﻜﻨﻰ اﺸﺘﻤﺪك‬ ‫اﺎم ﺗﺤﺼﻠﻤﺰده ‪١٢٩٤‬ﻧﭽﻰ ﻞ ﻟﺮده ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﻤﺶ اﺪى اذاﻧﺪه‬ ‫ﺻﻼة ﻗﭽﻘﺮﻣﻖ اﻠﻪ اﻣﺮ اﺪب ﺑﺰم ﻣﺴﺠﺪﻣﺰده ﺻﻼة ﻗﭽﻘﺮﻣﻖ او ذاﺗﺪن‬ ‫ﻣﺮاث ﻗﺎﻟﺪى آﻧﺪن اﻗﺪم ﻋﺎدة دﻛﻞ اﺪى ‪١٣٠٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮدن ﺻﻮﻧﻜﺮه اﺪى‬ ‫ﺣﺞ ﺷﺮﻔﻪ وارﺐ آﻧﺪن ﻗﺎﺘﺪﻗﺪن ﺻﻮﻧﻜﺮه اوزاق ﻣﺪت ﺧﺴﺘﻪ اوﻟﻪ رق _‬ ‫ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده وﻓﺎت اﺘﺪى اﷲ رﺣﻤﺖ اﻠﺴﻮن‬ ‫‪/23a/‬‬ ‫اﺣﻤﺪ ﺻﻔﺎ ﻗﺎرى ﺑﻦ ّ‬ ‫ﻣﻼ اﻟﻤﺤﻤﺪ‬ ‫اﺻﻠﻰ ﭼﺴﺘﺎى ﻗﻠﻌﻪ ﺳﻨﺪن اوﻟﻮب ﺑﺨﺎراء ﺷﺮﻒ ده ﺧﺘﻢ ﻛﺘﺐ ﻗﻠﻐﺎن‬ ‫ﺻﻮﻧﻜﻨﺪه ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻮب ﻋﺴﻰ ﺣﻀﺮت ﻧﻚ وﻓﺎﺗﻰ ﺻﻮﻧﻜﻨﺪه‬ ‫‪٣‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪده اﻣﺎم ﺑﻮﻟﻤﺶ اﺪى ﻋﻠﻢ ده او ﻗﺪر ﻓﺎﺋﻖ دﻛﻠﺴﻪ ده‬ ‫ﻗﺎرى ﻟﻘﺪه ﺧﻮش ﻗﺮأة ذات اﺪى ‪١٨٦٨‬ﻧﭽﻰ ﻣﻼدﻪ ده واﺻﻞ ﺑﺎى ﻨﻪ ﺑﺮ‬ ‫ﻧﭽﻪ ﻛﺸﻰ ﻟﺮ اﻠﻪ ﺣﺞ ﺷﺮﻔﻪ وارﻣﺸﺪى ﺑﻌﺪه ﻧﭽﻪ ﻣﺮاﺗﺒﻪ ﺣﺞ ﺑﺪل اﻠﻪ ده‬ ‫وارﻣﺸﺪر آز ﺳﻮزﻟﻰ آدم اﺪى‬ ‫اﺒﺮاﻫﻢ ﺑﻦ ﻗﺎرى ﻋﻄﺎ‬ ‫ﺣﺎﻻ ‪١‬ﻧﭽﻰ ﻣﺴﺠﺪﻧﻨﻚ اﻣﺎﻣﻰ دور ﺳﺎﺑﻖ اﺣﻤﺪ ﺻﻔﺎ ﻗﺎرى ﻧﻨﻚ آﻏﺎﺳﻰ ﻧﻨﻚ‬ ‫اوﻏﻠﻰ دور ﻋﺜﻤﺎن ﻗﺎرﺪن ﺻﻮﻧﻜﺮه ‪١‬ﻧﭽﻰ ﻣﺴﺠﺪﻧﻚ اﻣﺎﻣﻰ ﺑﻮ ذاﺗﺪر ﺑﺰﻧﻨﻚ‬ ‫ﻣﺘﻮﻓﺎء اﻧﻤﺰ ﻣﺤﻤﺪ ﺷﺎه ﺑﺮﻟﻦ ﺑﺮ وﻗﺘﺪه ﺑﺨﺎراده ﺗﺤﺼﻞ ﻗﻠﻤﺶ ذاﺗﺪر ﻋﻠﻤﻰ‬ ‫ﻛﻮزل ﺑﻮﻟﺴﻪ ﻛﺮك اوزﻣﺰ ﻛﻮرﻣﺪك‬ ‫‪/23b/‬‬ ‫ّ‬ ‫دﻣﻼ اﺣﻤﺪ وﻟﻰ ﺣﻀﺮت اﺑﻦ ﻋﻠﻰ اﺑﻦ ﻣﻨﺎﺳﺐ اﺑﻦ اورازﻣﺤﻤﺪ اﻻوﻃﺎرى‬

‫‪the dictionary‬‬

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‫ﺑﻮ ذات آﺗﺎﺳﻨﺪن ﻗﻮرﺻﺎﻗﺪه ﻗﺎﻟﻤﺶ اﻜﻦ ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﺪه‬ ‫ﺗﻮﻟﺪ اﺪب واﻟﺪه ﺳﻰ ﻧﻨﻚ ﺗﺮﺑﻪ ﺳﻨﺪه ﻛﻤﺎﻻﺗﻪ ﺘﻤﺸﺪر اﺑﺘﺪا ّ‬ ‫دﻣﻼ رﺿﺎءاﻟﺪﻦ‬ ‫ﺣﻀﺮﺗﺪن ﺗﺤﺼﻞ ﻗﻠﺪى ﺑﻌﺪه ﺑﺨﺎراء ﺷﺮﻔﺪه ﺧﺘﻢ ﻛﺘﺐ ﻗﻠﺐ ﺣﻀﺮت ﻣﺎن‬ ‫ﻓﺎروق ﻋﻠﻪ اﻟﺮﺣﻤﻪ ﻛﻪ دﺳﺖ اﻧﺎﺑﺖ اﺪب ﻋﻠﻢ ﻇﺎﻫﺮ و ﻋﻠﻢ ﺑﺎﻃﻨﻨﻚ ﻫﺮ‬ ‫اﻜﺴﻨﺪن ﺧﻄﻰ وار اﺪى ‪١٨٣٣‬ﻧﭽﻰ ﻣﻼدﻪ ده ﺗﻮﻟﺪ اﺪب ‪١٨٦٤‬ﻧﭽﻰ ﻠﺪه‬ ‫ﺑﺨﺎرادن ﻗﺎﺘﻮب ‪٧‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪﻛﻪ اﻣﺎم و ﻫﻢ اوﺎزﻧﺎى آﺧﻮﻧﺪ اوﻟﺪﻐﻰ‬ ‫ﻧﻰ ﺳﻮﻠﻤﺶ اﺪى اﺎﻣﻨﺪه ﻣﺪرﺳﻪ ﺳﻰ آﺑﺎد و آﻟﺪﻧﺪﻦ ﻛﻮب ﻗﺎرى ﻟﺮ و ﻛﻮب‬ ‫ّ‬ ‫ﻣﻼﻟﺮ ﭼﻘﻤﺶ دور ﻛﻮزى ﺎﺷﻠﻰ ﻛﻼﻣﻰ ﺎﻗﺸﻠﻰ ﺗﺼﻮﻓﺪان ذات اﺪى ﺎﺷﻠﺮى‬ ‫ﺘﻤﺶ ﻟﺮ ﺣﺪودﻧﺪه ﻣﻨﻚ اوچ ﻮز _ ﻧﭽﻰ ﺳﻨﻪ ده ﺣﺞ ﺷﺮﻔﻪ ﻛﺪب ﻮﻟﺪه‬ ‫ادﺲ ﻗﻠﻌﻪ ﺳﻨﺪه ﻣﺪﻓﻮن اوﻟﻤﺸﺪر ﻋﻠﻪ اﻟﺮﺣﻤﻪ‬ ‫‪/24b/‬‬ ‫اﺣﻤﺪ ّ‬ ‫ﻣﻼ‬ ‫ﺑﻮ ذات اﺻﻠﻰ ﺑﺎﺷﻘﻮرد ﻗﺒﻠﻪ ﺳﻨﺪن اوﻟﻮب ﻟﻘﺒﻰ ﻗﺎﻧﻜﻠﺘﻮر ّ‬ ‫ﻣﻼ دﻪ‬ ‫ﻣﺸﻬﻮر اﻜﻦ ﺻﻮﻧﻜﺮه ﺟﻼن ﺧﻮر ّ‬ ‫ﻣﻼ دﻪ ﻣﻌﺮوف اوﻟﻤﺸﺪر ﻗﺎﻧﻜﻠﺘﻮر دﻤﻪ‬ ‫وﺟﻪ ﺗﺴﻤﻪ ﻫﺮ ﻛﻤﻪ ﺗﻮﺷﻮر ﻫﺮ ّ‬ ‫ﻣﻼ اﻠﻪ ﻣﻨﺎﻗﺸﻪ اﺪﺸﻮر ﺗﺰ ﻛﻼم ذﻛﻰ‬ ‫ﻣﺮام اوﻟﺪﻗﺪﻧﺪر اﻣّﺎ ﺟﻼن ﺧﻮر دﺪﻛﻠﺮى او ذاﺗﻨﻚ ﺑﺮ ﺑﺪﻧﻨﺪه ﺑﻮاﺳﺮ ﻛﺒﻰ‬ ‫ﻣﺪﻣﻦ اﻟﻨ َّﻢ ﺑﺮ ﺟﺮاﺣﺘﻰ اوﻟﺐ ﺑﻮﻠﻪ درة ﻟﺮه ﺟﻼن ﻤﻚ ﻓﺎﺋﺪه اﺪر دﻪ ﻃﺐ‬ ‫ﻛﺘﺎﺑﻠﺮﻧﺪه ﻛﻮرﻣﺸﺪه ﺑﺮ وﻗﺖ ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﻮر اﻜﻦ ﺑﺎﺧﺘﻪ ﻗﻠﻌﻪ ﺳﻰ ﻗﺮﺑﻨﺪه‬ ‫ﺑﺮ ﺑﻮك ﺟﻼن ﻛﻮرﻠﻮب آﻧﻰ اوﻟﺘﻮروب ﺗﻮﺗﻤﺸﺪه ﺗﻮﻏﺮى اﺸﺎن ﻋﺒﺪاﻟﻤﻨﺎن‬ ‫ﺧﻮاﺟﻪ ﺧﺎﻧﻪ ﺳﻨﻪ ﻛﻠﻮب ﺗﻮﺷﻤﺶ آﻧﺪن ﺑﺮ ﭼﺎﻨﻮك ﺻﻮراب آﻟﺐ ﺟﻼﻧﻨﻰ‬ ‫ﻗﺎﻨﺎدوب ﭘﺸﻮرﺐ اﻤﺶ ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﺪﻛﺪه ﺻﻮرﻣﺶ اﺪﻢ دواﻟﻐﻨﻰ ﺣﺎت‬ ‫اﻟﺤﻮاﻧﺪه ﻛﻮرﻣﺶ اﺪﻢ دﺪى ﺟﻼن ﺪﻜﻰ ﺳﺒﺒﺪن ﺣﻀﺮت اﺸﺎن ﺟﻼن‬ ‫ﺧﻮر دﻪ ﺳﻮﻠﺪﺪه ﺳﺒﺐ ﻣﺴﻤﻰ ﺳﻰ ﺑﻮ ﺑﻮﻟﺪى ﺑﻮ ذات ﻛﻮزﻛﻪ ﻛﻮرﻛﻠﻰ‬ ‫ﻣﺠﺴﻢ ﻣﻜﻤﻞ زﺮك ﻃﺒﻌﺖ ﻟﻰ ﺣﺎﺿﺮ ﺟﻮاب ﻣﻨﺎﻇﺮه ﻛﺮ ﻋﺎﻟﻢ و ﻓﺎﺿﻞ‬ ‫آدﻣﺪر ﺑﺰم ﺟﺮﺪه ﺗﺎرﺤﭽﻪ ﻣﺰده اﺻﺤﺎب ﻛﻬﻒ ﺧﺼﻮﺻﻨﺪه ﺎزدﻐﻰ ﺑﺮ‬ ‫ردﻪ ﺳﻰ ده واردور ﻋﺒﺎره ﺳﻰ ﻋﻨﺎً ﻧﺴﺨﻪ اﺪﻟﺪى ﺑﻮدور‬

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‫‪turkic text‬‬

‫‪/26a/‬‬ ‫آق ﺑﺎﻟﻖ ّ‬ ‫ﻣﻼ‬ ‫آرﻏﻮن اﻠﻨﺪن ﺑﺨﺎراء ﺷﺮﻔﺪه ﺗﺤﺼﻞ اﺘﻤﺶ ذات اوﻟﻮب ﺑﺨﺎراده‬ ‫ﻋﺒﺪاﷲ اﺳﻤﻠﻪ ﺳﻮﻠﻨﻮر اﻤﺶ ‪١٣٢٣‬ﻧﭽﻰ ﺳﻨﻪ ده ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﻤﺶ اﺪى ﺗﻠﻰ‬ ‫ﻗﻀﺎق ﻟﻬﺠﻪ ﺳﻨﭽﻪ اﺴﻪ ده ﻣﺴﺌﻠﻪ ﻣﺴﺎﺋﻞ ده ﺧﻠﻰ ﺣﻈﻰ وار ﻛﻮرﻧﺪى اوز‬ ‫آﺘﻮى ﺑﻮﻨﭽﻪ آق ﺑﺎﻟﻖ اﺑﻦ ﺑﺘﻦ ﺑﻦ ﻛﻠﺪن ﺑﻦ ﺟﺎﻧﺰاق ﺑﻦ ﻗﺮاو ﺑﻦ ﺗﻮﻗﺴﺎن‬ ‫ﺑﻦ ﺟﺎﺑﻮق ﺑﻦ ﺳﺮﻢ ﺑﻦ ﺑﺴﻨﺘﻦ ﺑﺴﻨﺘﻦ ﻓﺮوﻋﻰ اوﺷﺒﻮ ﻛﻮﻧﺪه ‪ ١٤‬ﺑﻮﻟﺺ‬ ‫اﻠﺪر ﺑﻮﻧﺪن ‪ ٣‬ﺑﻮﻟﺺ ﺳﻤﻰ اوﺎزﻧﻪ ‪ ١١‬ﺑﻮﻟﺺ ﻛﺮﻛﺎو اوﺎزﻨﻪ ﺗﺎﺑﻌﺪر‬ ‫دﺪى‬ ‫ﺑﺴﻨﺘﻦ ﺑﻦ آرﻏﻮن ﺑﻦ ﻗﺮاﺧﻮاﺟﻪ ﺑﻦ آﻗﺠﻮل ﺻﻮﻓﻰ ﺑﻦ ﺻﺎرى‬ ‫ﻛﻠﻮﻣﺒﺖ اورﺗﻪ ﺟﺰء اوﺷﺒﻮ ﻛﻠﻮﻣﺒﺖ ﺗﻮاﺑﻌﻰ دور‬ ‫ﻗﺮا ﻛﻠﻮﻣﺒﺖ اوﺴﻮن ﻧﻨﻚ ﺑﺎﺑﺎﻟﺮىدر اﻗﺴﺎق ﻛﻠﻮﻣﺒﺖ ﻛﭽﻰ ﺟﻮزﻧﻨﻚ‬ ‫ﺑﺎﺑﺎ ﺳﻰ ﺑﻮدور اوچ ﻛﻠﻮﻣﺒﺖ ﻧﻨﻚ ﻛﺘﻪ ﺳﻰ ﻗﺮه ﻛﻠﻮﻣﺒﺖ اورﺗﺎﻧﭽﻰ ﺳﻰ‬ ‫ﺻﺎرى ﻛﻠﻮﻣﺒﺖ ﻛﭽﻰ ﺳﻰ اﻗﺴﺎق ﻛﻠﻮﻣﺒﺖ دور دﺪى‬ ‫اوﻟﻮغ ﺟﻮزء ﺗﻮﻗﺰ آﺗﺎ اروﻏﻰ دﻨﻠﻮر ﺑﻮﺗﺒﺎى ﭼﻤﺮ ﺳﻘﻢ ﺟﺎﻧﻮس‬ ‫ﻗﺮاﻗﻮﻠﻰ ﻗﺎﻧﻜﻠﻰ اوﭼﺎﻗﺪى ﺟﺎﻻﻮر راﻣﺪان‬ ‫ﻛﭽﻰ ﺟﻮزده ﺑﺎى اوﻏﻠﻰ دﺮﻟﺮ ‪ ١٢‬آﺗﺎدور ﻋﺎﻟﻢ ﭼﻮﻣﺎن اﺻﻞ‬ ‫ُﺮج آﻻﭼﻪ ﺟﺒﺎس ﺘﻰ ﻛﻠﻮﻣﺴﺎك ﺑﻮﻧﻜﺎ ﺘﻰ اورو‬ ‫اﺳﻤﻰ ﭼﻮﻣﺎﻛﺎى آداى ﺑ ْ‬ ‫دﺮﻟﺮ ﺗﺎﻣﺎ ﺗﺎﺑﻦ ﻛﺮدارى ﻛﺮاﺖ راﻣﺪان ﺗﻼو ﺟﺎﻏﺎﻟﺒﺎﻠﻰ راﻣﺪان اﻟﻮغ‬ ‫ﺟﺰده ﻛﭽﻰ ﺟﺰده و ﻫﻢ اورﺗﻪ ﺟﺰءده ﻧﺎﻤﺎﻧﺪه ﺑﺎردور اﻟﻮغ ﺟﻮزداﻛﻰ‬ ‫راﻣﺪان اﺻﻠﻰ اورﺗﻪ ﺟﺰ ﻛﭽﻰ ﺟﺰداﻛﻰ راﻣﺪان اﻟﻮغ ﺟﺰءدن ﻛﻠﻤﺶ‬ ‫ﻛﻠﻮﻣﺴﺎﻛﺪر‬

‫‪the dictionary‬‬

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‫‪/26b/‬‬ ‫آرﺗﻮق ﻗﺎرى اﺑﻦ ﻋﺒﺪاﻟﻘﻬﺎر ّ‬ ‫دﻣﻼ ﻧﻤﺎﻧﻜﻨﺪى‬ ‫ﭼﻮﭼﻚ ﻧﻨﻚ ‪٢‬ﻧﭽﻰ رﻗﻢ ﻣﺴﺠﺪﻧﺪه ا ّول آﺗﺎﺳﻰ ‪١٢٩١‬ﻧﭽﻰ ﺳﻨﻪ‬ ‫ﻟﺮده اﻣﺎم ﺑﻮﻟﻮب ﺑﻌﺪه اوﻏﻠﻰ آرﺗﻮق ﻗﺎرى ‪٩٥‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده آﺗﺎﺳﻰ ﺟﺎﻨﻪ‬ ‫اﻣﺎم ﺑﻮﻟﻤﺶ اﺪى آرﺗﻮق ﻗﺎرى ﻋﻠﻢ دن ﺑﻬﺮه ﺳﻰ آز ﻗﺎرى ﻟﻐﻰ ده ﻣﺸﻮش‬ ‫اوزى دﻮاﻧﻪ ﻓﻌﻞ ﺳﻮزى دﺧﻰ اوزى ﻛﺒﻰ اوﻟﺎ ﺻﻔﺖ ﺑﺮ ﺗﻮرﻟﻰ ذات‬ ‫اﺪى ﻛﻼﻣﻰ ﻣﺸﻮش ﺑﺎﺷﻠﻰ آﺎﻗﻠﻰ اﺴﻪ ده اوﻟﺎﻟﺮﻧﻨﻚ ﻣﻨﺎﻗﺒﻨﻰ اﺧﻼص‬ ‫اﻠﻪ ﺳﻮﻠﻮب ﻫﻢ ﻣﻨﺎﻗﺒﻠﺮى ﺑﺎﺷﻘﻪ ﻟﺮدن زﺎده ﺑﻠﻮردى ﻣﺠﻠﺲ ﻟﺮده ﻛﻮب‬ ‫ﺳﻮﻠﻮب آدﻣﻠﺮﻧﻰ زﺮﻛﺪرر اﺴﻪ ده ﺳﻮزﻨﻰ ﺗﻨﻜﻼر ﻛﺸﻰ ﺑﻮﻟﺴﻮن‬ ‫ﺑﻮﻟﻤﺴﻮن داﺋﻢ ﺳﻮﻠﻮردى ﻗﺎﺷﻨﺪاﻏﻰ آدم ﺑﺮ ﻃﺮف اﻠﻪ ﺳﻮﻠﺸﻮب اوﺗﻮرﺳﻪ‬ ‫آﻧﻰ ﺗﻮرﺗﻮب اوزﻨﻪ ﺗﺎرﺗﻮب او آدم ﻗﺮاﻣﺴﻪ اﻜﻨﭽﻰ ﺎﻧﻨﺪاﻏﻨﻰ اوﻠﻪ‬ ‫اﺪب ﺎ ﻏﺮى ﻃﺮﻓﻪ ﻛﻮزﻨﻰ ﺗﻜﺐ آﻧﺪه ده ﺗﻨﻜﻼﻣﺴﻪ ﻓﻘﻂ اوزى ﺳﻮﻠﺐ‬ ‫اوﺗﻮرردى ﺗﻮراﺗﻮره ﺗﻨﻜﻼﻣﺎﻧﻠﺮﻧﻰ ﺳﻦ اﻠﻪ ﺑﻮﻗﻠﺒﺪه ﺒﺎرر اﺪى اوﻟﺎ آدم‬ ‫دﻪ آﻧﻨﻚ ﺣﻘﺎرﺗﻨﻰ ﺗﺤﺴﻦ اﺪرﻟﺮ اﺪى‬ ‫ﺑﻌﻀﺎً آﻗﭽﻪ ﻟﻰ اورﻧﻐﻪ اوﻟﺎﻟﻖ ﻧﻰ ﺗﺎﺷﻠﺐ ده ﻗﻮﺎر اﺪى ﺑﺮ دﻋﻮا‬ ‫ﺧﺼﻮﺻﻨﺪه ﻣﺪﻋﻰ ﻧﻨﻚ ﻋﺮﺿﻰ ﺑﻮﻨﭽﻪ )ﻛﻮﻧﺼﻞ ﺷﺸﻤﺮدن( ﺑﻮ ﻛﻤﻨﻪ‬ ‫ﻪ ﻗﻮﺷﻮب اﻜﺎوﻟﺮﻧﻜﺰ ﺑﺮﻛﻪ اوﺗﻮروب ﺳﻮراﻧﻜﺰ دﻪ اﻣﺮ ﻗﻠﺪى ﺑﺮ ﻧﭽﻪ‬ ‫ﻛﻮﻧﻠﺮ ﺑﺰه ﻣﺨﺎﻟﻔﺖ اﺪب اﻓﺎﻗﻪ ﻛﻪ ﻛﻠﺘﻮروب ﺑﻮﻟﻤﺎدى آﻧﻨﻚ ﺑﺮﻟﻦ ﻗﺎى وﻗﺘﻐﻪ‬ ‫ﻗﺪر ﻣﺘﺎﺷﻮب ﻮراﻣﻦ دﺪﻢ ده اوز ﺣﻜﻤﻢ ﻧﻰ ﺎزﺐ ﻣﻬﺮ ﻗﻠﺐ ﻛﻮﻧﺼﻞ ﻏﻪ‬ ‫آﻟﺐ ﺑﺎردم آرﺗﻮق ﻗﺎرى ﻣﻬﺮ ﺑﺎﺻﻤﺎﻣﺶ او ذات ﻣﺨﺎﻟﻔﺖ اﺘﺪى دﺪﻛﺪه‬ ‫ﻫﺮ ﻧﻪ ﺑﻮﻟﺴﻪ آﻧﻜﺎ ﻣﻬﺮ ﺑﺎﺳﺪرﺐ ﻛﺘﻮر دﺪى ﻣﺪﻋﻰ ﻋﻠﻪ ﻛﻪ ﺳﻮﻠﺪم ﺑﺮ‬ ‫ﻧﺮﺳﻪ آﻟﺐ ﺑﺎرﺐ آرﺗﻮق ﻗﺎرﻨﻨﻚ دﻋﺎﺳﻨﻰ آل ﺣﺎﻟﻨﻜﻨﻰ ﺑﺎن ﻗﻞ دﺪم‬ ‫اوده ﺑﺮ ﺧﺘﺎى ﺗﺒﺎق اﻠﻪ ﺑﺮ ﻗﻮﺘﻮﺎق آﻟﺐ ﺑﺎرﺐ آﻟﺪﻨﻪ ﻗﻮﻮب ﻓﺎﺗﺤﻪ‬ ‫ﺳﻨﻰ آﻟﺪﻗﺪن ﺻﻮﻧﻜﺮه ‪ /27a/‬ﻋﺮﺿﻨﻰ ﺑﺎﻧﻪ ﻛﺮﺷﻮر ﻛﺮﺷﻤﺴﺪن ﺑﺎر ﺑﺎر‬ ‫اﻣﺎم ﻗﺎرى ﺑﺮﻟﻦ اوزم ﺳﻮﻠﺸﻪ ﻣﻦ دﺐ ﭼﻘﺎرﻣﺶ اﺮﺗﻪ ﺳﻰ ﻛﻮن ﺑﺰﻛﻪ‬ ‫ﻛﻠﻮب )ﮔﻮﺎ ﻣﺪﻋﻰ ﻋﻠﻪ ﻧﻚ ﻣﻌﺎﻣﻠﻪ ﺳﻨﺪن ﻌﻨﻰ ﺗﺒﺎق اﻠﻪ ﻛﻮﻣﺸﺪن ﺑﺰﻧﻰ‬ ‫ﺑﻰ ﺧﺒﺮ ﺻﺎﻧﻮب( ﻓﻼﻧﻰ ﻟﺮﻧﻨﻚ دﻋﻮاﺳﻨﻰ ﺑﺘﻮرﺳﻨﻜﺰﭼﻰ ﻣﻨﻤﺪه ﭼﺎروام ﺑﺎر‬ ‫آﻧﻠﺮﻧﻨﻚ ﺳﻮزﻨﻪ ﻗﺮاب ﻧﭽﻪ دﻓﻌﻪ ﻮﻣﺸﻢ دن ﻗﺎﻟﺪم دﻪ ﺑﺰﻛﻪ ﻛﺎﻮب ﻗﺒﺎﻏﻨﻰ‬ ‫ﭼﺘﻮب ﺗﻮردى ﻧﻪ روﺷﺪه ﺑﺘﻮراﻣﺰ ا ّول اوزﻣﺰ اﺗﻔﺎﻗﻠﻪ ﺎزﺐ ﺑﻌﺪه ﻣﺪﻋﻰ‬

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‫‪turkic text‬‬

‫ﻣﺪﻋﻰ ﻋﻠﻪ ﻟﺮه اوﻗﻮب اﺸﺘﺪرﻣﻜﺪن ﺑﺎﺷﻘﻪ اﺶ ﻮق دﻋﻮاﺳﻰ ﺳﻮزى ﺗﻤﺎم‬ ‫ﺻﻮراﻟﻐﺎن ﺎزﻟﻐﺎن ﺣﻜﻢ ﻛﻪ ﻣﻬﺮ ﺑﺎﺳﻮب اﺸﺘﺪرﻣﻜﺪن ﺑﺎﺷﻘﻪ ﺳﻮز ﻗﺎﻟﻤﺪى‬ ‫ﻧﻪ ﺎزاﻣﻦ دﺪﻛﺪه ﻓﻼﻧﻰ ﻣﻨﻰ ﺎﻟﻐﺎﻧﺪن اﻨﺎﻧﺪرﺐ ﻮرﻣﺶ اﻜﺎن اﻧﻨﻚ دﻋﻮا‬ ‫ﻗﻠﻮر ﺣﻘﻰ ﻮق اﻜﺎن ﺗﻮﺷﻤﺪه ﺑﺮ آق ﺻﻘﺎﻟﻠﻰ آدم ﻛﻠﻮب ﺳﻦ ﺑﻜﺎر‬ ‫ﻣﺨﺎﻟﻔﺖ ﻗﻠﻪ ﺳﻦ ﻣﺪﻋﻰ ﻧﻨﻚ دﻋﻮاﺳﻰ ﺑﻜﺎر دﺪى ﻣﺪﻋﻰ ﻋﻠﻪ ﻧﻰ ﻣﻮﻧﺪن‬ ‫ﻗﻮﺗﻘﺎرﻣﻖ ﻛﺮك ﺑﻜﺎر ﺿﺎﻣﻦ ﺑﻮﻟﻤﺎﻮق دﺪى )ﺑﻮ ﺗﻮﺷﻨﻰ ﺳﻮﻠﺪﻛﺪه ﻣﺪﻋﻰ‬ ‫ﻋﻠﻪ ﺗﺒﺴﻢ ﻗﻠﺐ ﺗﻘﺼﺮم ﺑﻮ ﻛﻮن ﻃﻬﺎرت ﺑﺮﻟﻪ ﺎﺗﻮب آﻧﻮق ﺗﻮش ﻛﻮرﻣﺶ‬ ‫دﺪﻛﺪه ﺑﻮح ﻤﻪ ﻗﻀﺎق ﻣﻦ اﺻﻼ ﻃﻬﺎرﺗﺴﺰ ﺎﺗﻐﺎن اﻤﺎﺳﻤﻦ دﺪى( ﺎزﻟﻐﺎن‬ ‫ﺧﻄﻨﻰ ﻛﻮﺳﺘﺮدﻢ اﻛﺮ ﻣﻌﻘﻮل ﺑﻮﻟﺴﻪ ﺑﻮﻧﻜﺎ ﻣﻬﺮ ﺑﺎﺳﻮﻧﻜﺰ دﺪﻢ اوﻗﻮب‬ ‫ﻛﻮردﺪه ﺗﻮﺷﻮﻣﺪه اﺘﻜﺎن ﻛﺸﻰ ﻧﻨﻚ اﺘﻮى ﺑﻮﻨﭽﻪ ﺎزﻟﻤﺶ دﺪﺪه ﻣﻬﺮﻨﻰ‬ ‫ﺑﺎﺻﺪى دﻋﻮاﭼﻰ ﻟﺮﻧﻰ ﭼﺎﻗﺮﺐ اﺸﺘﺪردك ﻣﺪﻋﻰ راﺿﻰ ﺑﻮﻟﻤﺎى آرﺗﻮق‬ ‫ﻗﺎرىﻏﻪ ﻗﺮاب ﺗﺎﻗﺴﺮاو ﺳﺰ ﺑﻮﻧﻜﺎ ﻗﺎﻻﭽﻪ ﻣﻬﺮ ﺑﺎﺻﺪﻧﻜﺰ وﻋﺪه ﺑﻮﻻى‬ ‫اﻤﺎس اﺪى دﺴﻪ ﺻﺎدده ﺳﻦ ﺑﺮﻟﻦ ﺣﻘﺎرﺗﻠﺐ ﭼﻘﺎردى ﺑﻮﻠﻪ اوﻟﺎﻟﻐﻰ ده‬ ‫ﺑﺎر اﺪى اﺧﺮده ﺳﻞ ﻣﺮﺿﻰ اﻠﻪ ﻣﺒﺘﻼ اوﻟﻮب _ ﻧﭽﻰ ﺳﻨﻪ ده وﻓﺎت اﺘﺪى‬ ‫ﺑﺮ ﻛﻮن ﻋﺎده ﺳﻨﻪ واردﻖ ﻗﻮﻟﻨﺪه ﭘﻮﻟﺪن ﻫﭻ ﻧﺮﺳﻪ ﺳﻰ ﻮق اﻜﺎن ﺑﺎﻠﺮﻏﻪ‬ ‫اﺘﻮب ﺑﺮ ﻧﺮﺳﻪ ﺟﻤﻌﺎً ادﺐ ﺑﺮاﻟﻮك دﺴﻪ م آﭼﺪن اوﻟﻮب ﺑﺎرا ﺎﺗﻘﺎﻧﻢ ﻮق‬ ‫اورودن اوﻟﻮب ﺑﺎراﻣﻦ ﻓﻼﻧﻰ ده آﻟﺘﻰ ﺻﻮم آﻗﭽﻪ م ﺑﺎر اﺪى ﺑﻮ ﻛﻮن ﺑﺮ‬ ‫ﺗﻨﻜﻪ ﺑﺮوب ﺒﺎروﺑﺪور آﻧﻰ ﻫﻢ ﺐ اوﻻﻣﻰ ﻤﺎى اوﻻﻣﻤﻪ آﻗﭽﻪ ﻛﺮاﻛﻤﺎس‬ ‫ﺳﻮأل ﺣﺮام دﺐ ﺧﻠﻘﻪ اﺘﻮﻛﻪ اﺟﺎزه ﺑﺮﻣﺪى ﺑﻮﻠﻪ ﻗﻨﺎﻋﺘﻰ ده وار اﺪى ﺧﺪا‬ ‫رﺣﻤﺖ ﻗﻠﺴﻮن اوزﻧﻚ آﻻى ﺑﻮﻻى ﺑﻮﻟﺴﺎﻧﻚ ﺑﺎﻟﻪ ﻟﺮﻧﻜﺎ ﻗﺎﻟﻮر دﺴﺎك ﻣﻦ ﺑﻮ‬ ‫ﻛﻮﻧﻜﺎﭼﻪ ﺑﺎﻟﻪ ﻟﺮﻏﻪ ﺣﺮام ﺪرﻣﺪم اﻤﺪى ﻤﺴﻮن دﺪى‬ ‫‪/29ab, 107b-108a/‬‬ ‫‪/107b/‬‬ ‫آق ّ‬ ‫ﻣﻼ‬ ‫اﺻﻞ ﺑﺎﺷﻘﻮرد ﺟﻨﺴﻨﺪن اﺳﻤﻰ ﻣﺤﻤﺪ ﺣﺎﻓﻆ اوﻟﻮب اﻣﺮ اوﻏﻠﻰ‬ ‫دور ‪١٨٥٥‬ﻧﭽﻰ ﻞ ﻟﺮده ﻗﻀﺎق اﭽﻨﻪ ﻛﻠﻮب آﻜﻮز دﻮاﻧﻨﺪه ﻗﻀﺎق ﺑﻮﻟﺴﻨﻪ‬ ‫ﺎزﻟﻤﺶ اﺪى اﺑﺘﺪا ﻣﺮون اﻠﻰ اﭽﻨﺪه ﻮروب ﺑﻌﺪه ﻗﺮﺟﻰ اﻠﻨﻪ ﻛﻠﻮب‬ ‫آﻧﺪن ﺑﺎﺧﺘﻪ ﻗﻠﻌﻪ ﺳﻨﻪ ﻛﻠﻮب اﺳﺘﻘﺎﻣﺖ اﺘﻤﺸﺪر ﻗﻀﺎق اﭽﻨﺪه دﻋﻮا اﺸﻠﺮﻨﻪ‬ ‫آراﻻﺷﺪﻗﺪن اﻠﻜﻪ ﻛﻮب ﺻﻮﺷﻤﻮب ﺑﺎﺧﺘﻪ ﻗﻠﻌﻪ ﺳﻨﺪه ﻣﺆذن ﻟﻚ ﻟﻮازﻣﻨﺪه‬

‫‪the dictionary‬‬

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‫ﺗﻮرﻣﺶ اﺪى آﻧﺪن ﻣﻌﺰول اوﻟﺐ ﺻﻮﻧﻜﺮه اوﻏﻠﻰ اﺑﻮ ﻃﺎﻟﺐ ﻧﻰ اﻤﻞ‬ ‫ﺑﻮﻟﺴﻨﻪ اوﻛﺎزﻧﺎى ّ‬ ‫ﻣﻼ ﻗﻠﻤﺶ اﺪى اﺑﻮ ﻃﺎﻟﺒﺪن اﻠﻜﻪ ﺑﺮ ﺟﺒﺮى ﻛﻮرﻟﻤﺶ‬ ‫دﻛﻞ اﻜﻦ آﺗﺎﺳﻰ ﻧﻨﻚ ﺗﻨﭻ ﺳﺰﻟﻘﻨﺪن اﺑﻮ ﻃﺎﻟﺐ ﻣﻌﺰول اﺪﻟﺪى ﺻﺎﺣﺐ اﻟﺘﺮﺟﻢ‬ ‫اوزى ﻛﻮب ﺑﻠﻮﻣﻠﻰ دﻛﻞ اﺴﻪ ده ا ّوﻟﺪه اوﻠﻪ اﺘﺪم ﺑﻮﻠﻪ اﺘﺪم اوﻠﻪ ﻛﺴﺪم‬ ‫ﺷﻮﻠﻪ ﭘﭽﺪم ﺳﻮزﻟﺮﻨﻰ ﻋﻮام راﺳﺖ ﻛﻮروب ﻣﺼﻠﺤﺖ اوﭼﻮن ﻫﺮ ﻛﻢ‬ ‫ﺣﻀﻮرﻧﻪ ‪ /108a/‬وارردى اﺶ ﺗﻮﻏﺮى ﻛﻠﻮرﺳﻪ ﻣﺒﺎﻟﻐﻪ اﻠﻪ ﺳﻮﻠﻮب‬ ‫ﺗﻮﻏﺮى ﻛﻠﻤﺰﺳﻪ ﻏﺮىه اﺳﻨﺎد اﻠﻪ ﻛﻨﺪﻨﻰ ﺣﻤﺎﻪ اﺪردى ﺳﻮزى ﻏﻠﻆ‬ ‫اوﻟﺪﻐﻰ اﻠﻪ ﺑﺮاﺑﺮ ﺎﻟﻐﺎﻧﻐﻪ ﻏﺎﺖ ﻻ اﺑﺎل ﻛﺪردى ﺑﻮ ذاﺗﻰ ﻣﺬﻣﺖ دﻛﻞ ﻓﻘﻂ‬ ‫واﻗﻌﻪ ﻰ ﺑﺎن اوﭼﻮن ﺑﻌﺾ دروغ ﻟﺮى ذﻛﺮ اﺪﻠﻮر‬ ‫ﺑﺮ ﻛﻮن ﺑﺎﺧﺘﻪ ده ﺑﺮ ﺟﻤﻌﺖ ﻃﻮﺪه زﻛﺎﺗﺪن ﺳﻮز آﺟﻠﻮب ﻓﻼﻧﻰ زﻛﺎﺗﻨﻰ‬ ‫ﻛﺎﻣﻞ ﺑﺮور ﻓﻼﻧﻰ ﺣﻠﻪء ﺷﺮع ﻗﻠﻮر دﻪ ﻛﻼم درﻣﺎن اﺪﻠﻮب ﻣﺬﻛﻮر آق‬ ‫ّ‬ ‫ﻣﻼ دﺪﻜﻪ ﺑﻮ ﻃﺮف ﺑﺎﻠﺮﻧﻚ ﺑﺎرﭼﻪ ﺳﻰ ﺑﺰه ﻣﻌﻠﻮﻣﺪر ﻗﺰان ﺑﺎﻠﺮى ﻛﺒﻰ‬ ‫زﻛﺎة ﺑﺮﻣﻚ ﻫﭻ ﻛﻤﻪ ﻣﺴﺮ دﻛﻞ دﺪﻛﺪه آﻧﻠﺮﻧﻚ زﻛﺎة ﺑﺮوﺷﻰ ﻧﻪ روﺷﺪه‬ ‫اﺪى دﺪﻠﺮ ﺻﺎﺣﺐ اﻟﺘﺮﺟﻢ دﺪﻜﻪ ﺑﺰﻟﺮ ﻗﺰاﻧﺪه ﻣﺪرﺳﻪ ده اوﻗﻮردق ﻗﭽﺎﻧﻜﻪ‬ ‫روزه آﻰ داﺧﻞ اوﻟﺴﻪ اﺑﺘﺪا ﻛﻮﻧﺪن ﺑﺎﺷﻠﺐ ﻣﺪرﺳﻪ ﺷﺎﻛﺮدﻟﺮﻨﻪ ﺧﺒﺮ وﺮه‬ ‫ﻛﻪ ﻓﻼن ﻣﺪرﺳﻪ ﻃﻠﺒﻪ ﻟﺮى ا ّول ﻛﻮن ﻓﻼن ﻣﺪرﺳﻪ ﻃﻠﺒﻪ ﻟﺮ ‪٢‬ﻧﭽﻰ ﻛﻮن‬ ‫وﻫﻜﺬا ﻗﺰان ده اوﻟﻦ ﻣﺪرس ﻣﻌﻠﻢ و ﺷﺎﻛﺮدﻟﺮه ﺧﺒﺮ وﺮه ده ا ّوﻟﻜﻰ ﻛﻮن‬ ‫اوز ﻣﺤﻠﻪ ﺳﻰ ﻧﻨﻚ ﺷﺎﻛﺮدﻟﺮى ﻛﻠﻪ آﻧﻰ ﺗﻤﺎم ﻗﻮراﻏﻪ ﻛﺮﻛﺰور ﻗﺎﺑﻘﺎﻧﻨﻚ‬ ‫اﭽﻨﺪه ﺑﺮ ﭘﭽﻜﻪ آﻟﺘﻮن ﺗﻠﻪ ﻗﺎﺑﻘﻪ ﻧﻨﻚ ﻃﺸﻨﺪه ﺑﺮ ﭘﭽﻜﻪ ﻛﻤﻮش ﺗﻨﻜﻪ اوﻟﻮر‬ ‫ﺷﺎﻛﺮدﻟﺮﻧﻰ ﺑﺮم ﺑﺮم ﭼﻘﺎرﻏﻪ اﻣﺮ ﻗﻠﻮر ﻫﺮ ﺷﺎﻛﺮد اﺘﺎﻛﻨﻪ آﻟﺘﻮن ﭘﭽﻜﻪ‬ ‫دن ﺑﺮ ﺳﻮﺳﻘﭻ ﻃﺸﻘﺎرﺪه ﻛﻤﻮش ﭘﻰﭼﻜﻪ دن ﺑﺮ ﺳﻮﺳﻘﭻ اﺘﺎﻛﻨﻪ ﺻﺎﻟﻮر‬ ‫آﻟﻮر ﻛﺪر اﺑﺮاﻫﻢ اﺳﺤﺎﻗﺒﺎى ﻟﺮ ﺑﻮﻠﻪ اﺪر دﺪى ﻗﺰﻟﺠﺎرى ﺣﺎﺟﻰ ﺣﻨﻔﻪ‬ ‫ﻣﺠﻠﺴﺪه ﺑﺎر اﺪى آﻧﻜﺎ ﺗﻌﺮﺾ ﻗﻠﺐ آﻗﻪ ﺷﺎﻛﺮدﻟﺮدن ﻛﺎﻣﭙﺎﻧﻮن ﺑﻮﻟﻮب‬ ‫ﻣﻐﺎزﻦ آﭼﻘﺎﻧﻠﺮ ﺑﻮﻟﺪﻤﻰ دﺪﻛﺪه ﺳﻦ ﻛﻮرﻣﺎﺑﺴﻦ اﻨﺎﻧﻤﻮرﺳﻦ ﺑﺰﻟﺮ آﻟﻐﺎﻧﻤﺰﻧﻰ‬ ‫ﻛﻮرﻛﺎﻧﻤﺰﻧﻰ اﺘﻮرﻣﺰ دﻪ ﺟﻮاب ﻗﻠﺪى‬ ‫ﻨﻪ ﺑﺮ ﻣﺠﻠﺴﺪه آﺷﻠﻖ ﻛﺒﺎﻧﻨﺪن ﺳﻮز آﭼﻠﻮب ﻛﺒﺎن ﺑﺶ ﻞ اون ﻞ ﺗﻮرﺳﻪ‬ ‫ده دان ﻫﭻ ﺑﻮ]زو[ﻟﻤﺎس اﻜﻦ دﺪﻛﺪه آق ّ‬ ‫ﻣﻼ دﺪﻜﻪ ‪ ٥٠‬ﻞ ‪ ٦٠‬ﻞ‬ ‫ﺗﻮرﻏﺎن ﻛﺒﺎﻧﻠﺮﻧﻰ ﻛﻮردك داﻧﻰ ﻫﭻ ﺗﻐﺮ ﺗﺎﺑﻤﺎﻣﺶ دﺪﻛﺪه ﻧﻪ ﺮده‬ ‫ﻛﻮردﻧﻜﺰ دﻪ ﺳﻮرادﻠﺮ ‪ /108b/‬دﺪﻜﻪ ﺎش وﻗﺘﻢ اﺪى آوﻟﺪن ﭼﻘﺐ‬ ‫ﺻﻠﻰ ﻛﺒﺎﻧﻰ ﺑﺎر اﻜﻦ آﺗﻢ ﻏﻪ ﺑﺮ‬ ‫ﺑﺮ آوﻟﻐﻪ ﺑﺎرر اﺪم ﻮﻟﻨﻨﻚ ﺎﻗﻨﻨﺪه ﺑﺮ ُ‬

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‫‪turkic text‬‬

‫ﺻﻠﻰ آﻟﻮب ﻛﺘﺎﻢ دﺪﻣﺪه ﻗﺎر ﻗﺎﻟﻮن اﺪى ﭼﺎﻧﻪ دن ﺗﻮﺷﻮب‬ ‫اﻜﻰ ﻛﻠﺘﻪ ٌ‬ ‫ﻗﺎرﻧﻰ ﺑﻠﺪن ﺟﺮوب ﻛﺒﺎﻧﺪن ﺑﺮ اﻜﻰ ﻛﻠﺘﻪ ﺻﻮﻟﻰ ﻧﻰ ﺑﺮ ﺳﺎﻋﺖ آزاﺑﻠﻨﻮب‬ ‫آزار آﻟﺪﻣﺪه ﻗﺮاﺳﺎم آﺗﻮم ﻛﺘﺐ ﻗﺎﻟﻮﺑﺪر ﻛﻠﺘﻪ ﻧﻰ آرﻗﺎﻻب ﻛﻠﻪ ﺎﺗﺴﺎم آﻃﻢ ﻧﻰ‬ ‫ﻧﺮﺳﻪ دن اوروﻛﻜﺎﻧﺪر آرﺑﻪ ﻧﻰ ﺻﻨﺪرﺐ ﺑﺮ دوﻧﻜﺎﻻك او ﺮده ﺑﺮ دوﻧﻜﺎﻻك‬ ‫ﺑﻮ ﺮده ﻗﺎﻟﻐﺎن ﻛﻮﭼﺎرﻟﺮده ﺎرﻠﺐ ﻮﻟﻐﻪ ﺗﻮﺷﻜﺎن آﺗﺪه اوﻜﻪ ﻛﻠﻜﺎن اﻜﻦ‬ ‫ﻣﻨﺪه ﻗﺎﺘﻮب ﺘﺪم واﻗﻌﻪ ﻧﻰ ﺳﻮﻠﺪﻛﺪه اﺗﻰ اﺘﺪى اول ﻛﺒﺎﻧﺪن ﺑﺎﻻم ﻧﭽﻮك‬ ‫آﻟﺪﻧﻚ اول ‪ ٦٠-٥٠‬ﻠﺪن ﺑﺮﻟﻰ ﺗﻮرﻏﺎن ﺑﺰﻧﻨﻚ ﺑﺎﻟﻪ ﭼﺎﻗﺪه ﺑﺎر ﻛﺒﺎن اﺪى‬ ‫دﺪى ﺻﻮﻟﻰ ﺳﻨﻰ ﺻﻮﻗﻮب ﻗﺮاﺳﺎق ﺑﻮ ﻛﻮﻧﻜﻰ اورﻏﺎن ﻛﺒﻰ ﺗﺎزه اﻜﺎن‬ ‫دﻪ ﺳﻮﻠﺪى ﻨﻪ ﺣﻨﻔﻪ ﺣﺎﺟﻰ ﺑﺎر اﺪى دﺪﻜﻪ آﻗﻪ ﺑﺎرﻏﺎﻧﺪه ﭼﺎﻧﻪ ﺑﺮﻟﻦ‬ ‫ﺑﻚ ﺗﺮاﻧﻚ ﻗﺎرﻧﻰ ﺟﺮوب ﺑﺎرﻏﺎن اﺪﻧﻚ ﻗﺎﺘﻐﺎﻧﭽﻪ ﺎز ﭼﻘﺐ آرﺑﻪ ﺑﻮﻟﺪﻤﻪ‬ ‫دﺪﻛﺪه اى اﻟﻰ ﺷﻮﻻى ﺑﻮﻟﺐ ﻛﺘﺪﻤﻪ ﻧﻰ دﻪ ﺟﻮاب ﻗﻠﺪى ﺑﻮﻠﻪ ﻋﺠﺐ‬ ‫دروغ ﺣﻜﺎﻪ ﻟﺮى وار اﺪى ﻧﻪ ﺮدن ﺳﻮز آﭼﻠﺴﻪ ﺑﻮﻠﻪ ﺑﺮ ﺣﻜﺎﻪ اﻠﻪ‬ ‫ﻛﻨﺪى ﻛﻮرﻣﺶ ﻛﻨﺪى ﻗﻠﻤﺶ دﻪ ﺳﻮﻠﻨﻮر اﺪى آدﻣﻠﺮ اﻨﺎﻧﻤﺴﻪ ده ﺗﻨﺎﻗﺾ‬ ‫ﻟﻰ ﺳﻮزﻟﺮﻦ ﻗﺰﻖ ﻛﻮروب ﻗﻮﻻق ﺻﺎﻟﻮرﻟﺮ اﺪى اوز ﻓﻬﻤﻨﭽﻪ ﺟﻤﻠﻪ ﺳﻰﻧﻰ‬ ‫اﻨﺪردﻢ ]دﻪ[ زﻋﻢ اﺪر اﺪى‬ ‫‪ /29a/‬ﻨﻪ ﺳﻮﻠﻮردﻜﻪ ﻗﻀﺎق اﭽﻨﺪه ﻨﻜﻰ اوﻠﻨﻜﺎن اوﺗﺎو ﺗﻜﻜﺎن‬ ‫وﻗﺘﻠﺮى ﺑﺮ ﺟﺎﺪﻦ آرﺐ ﭼﺎرﭼﺎب ﻗﺎﺘﻮب اوت ﺑﺎﺷﻨﺪه ﻮﻗﻠﺐ ﻗﺎﻟﻤﺶ‬ ‫ﻣﻦ ﻛﻠﻮﻧﭽﺎﻛﻤﺪه اوﻐﺎﺗﻤﺎﻣﺶ ﺑﺮ اﺖ اوﻜﻪ ﻛﺮﺐ ﺗﻤﺴﻜﻰ ﻟﺐ ﻮرﻛﺎن‬ ‫اﻜﺎن اوﻐﺎﻧﻮب ﻛﺖ دﺐ ﭼﻘﺎردﻢ ﻨﻪ ﻛﺮﻣﺶ اﻜﻦ اوﻘﻮﻣﻨﻰ ﺑﻮﻟﻜﺎﻧﻜﻪ‬ ‫اوراﻮن دﺐ ﻗﻮﻟﻤﻨﻰ ﺑﻚ ﻗﺎﺗﺪى ﺳﻠﺘﺐ اﺪم اوت ﺑﺎﺷﻨﺪه ﺗﻮرﻏﺎن اوﭼﺎﻗﻐﻪ‬ ‫ﺗﻮب ﻗﻮﻟﻮم ﺷﺎرة اوزﻟﺪى ﻗﺎﻟﺪى ﺳﻮﺎﻛﻠﺮى ﺗﺸﻮب ﻃﺸﻘﻪ ﭼﻘﺪى درﺣﺎل‬ ‫ﺻﻨﺪﻗﺪن ﺘﻰ ﻛﻮﭼﺎﻟﻪ ﻧﻰ آل دﺪم اول آﻟﻐﺎﻧﭽﻪ اراده‬ ‫ﺧﺎﺗﻮﻧﻤﻨﻰ اوﻐﺎﺗﻮب َ‬ ‫ﺑﺎﻼو ﻐﺎﭼﻠﺮ ﻨﺪه ﻮﻧﻮب ﻃﺎر ﻗﻠﻤﺶ اﺪم ﻛﻮﭼﺎﻟﻪ ﻧﻰ ﺗﻤﺎم ﺪم ﺧﺎﺗﻮﻧﻐﻪ‬ ‫آﺘﺪم ﺑﻮ ﻛﻮﭼﺎﻟﻪ ﺑﺮ ﺳﺎﻋﺘﺪن ﺻﻮﻧﻜﺮه ﻣﻨﻜﺎ ﺗﺄﺛﺮ ﻗﻼرده ﻗﻮﻟﻮﻣﻨﻰ ﺑﻚ‬ ‫ﻗﺎﺗﺪى ﺳﻠﺘﺎرﻣﻦ ﺷﻮل وﻗﺘﺪه ﺑﻚ ﺗﻮز ﺗﻮﺗﻮب ﻗﻮﻟﻮﻣﻨﻰ ﺑﻮ ﭼﻮﭘﺮاﻛﻠﺮ ﺑﺮﻟﻦ‬ ‫اوراب ﺑﻮ ﻐﺎﭼﻠﺮ ﺑﺮﻟﻦ ﺑﺎﻏﻼﻏﺎﺴﻦ دﺪم وﻗﻌﺎً ﻮﻗﻰ اوﺎو آراﺳﻨﺪه اﻜﺎن‬ ‫ﻣﻦ ﻗﻮﻟﻮﻣﻨﻰ ﺳﻠﺘﺐ ﺒﺎردﻛﺪه ﺧﺎﺗﻮﻧﻮم ﺗﻮﺗﻤﺶ ﺑﺎﻏﻼﻣﺶ اوزم ﺑﻰ ﺧﺒﺮ‬ ‫ﻗﺎﻟﻮﺑﻤﻦ اﺮﺗﻪ ﺳﻰ ﺗﻮرﺳﺎم ﻗﻮﻟﻮم ﺎزﻟﻐﺎن ﻛﺒﻰ ﻛﻮرﻧﻮر ﻟﻜﻦ اﺣﺘﺎط ﻗﻠﺐ‬ ‫اوچ ﻛﻮﻧﻜﺎﭼﻪ ﭼﺸﻤﺎدﻢ دورﺗﻨﭽﻰ ﻛﻮن ﻗﺮاﺳﺎم ﻗﻮﻟﻮم ﺑﺎﻏﺪك ﺑﺘﻮن ﺑﻮﻟﻤﺶ‬ ‫ﻗﺎﻟﻤﺶ ﻛﻮروﻧﻜﺰﻟﺮ اﺛﺮى ﺑﻠﻨﻮرﻣﻰ دﻪ ﻗﻮﻟﻨﻰ ﻫﺮ ﻛﻤﻪ ﻛﻮﺳﺘﺮدى ﺑﻮﻠﻪ‬ ‫دروغ ﻓﺮوﻋﻠﺮى ﻏﺎﺖ ﻛﻮب اﺪى ﺟﻤﻠﻪ ﺳﻨﻰ ﺎزﻣﻖ آﻏﺮ اوﻟﻮر‬

‫‪the dictionary‬‬

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‫‪ /29b/‬ﻫﺮ ﻧﻪ اﺴﻪ اﺧﺮ ﻋﻤﺮﻧﺪه ﺑﺮ اوﻏﻠﻰ اﻠﻪ ﺣﺞ ﺷﺮﻔﻪ ﻛﺪوب‬ ‫ﻮﻟﺪن ﺎزﻏﺎن ﺧﻂ ﻟﺮﻧﺪه دﺧﻰ ﻓﻼن اوﺎز اﻠﻪ ]اوﻠﻪ[ آﺘﻮﺷﺪم ﻓﻼن ﻏﻨﺮال‬ ‫اﻠﻪ ]ﺑﻮﻠﻪ[ دﻮﺷﺪﻢ اوﻏﻠﻮم ﻧﻰ آﻗﭽﻪ ﺳﺰ آﻟﺐ ﻛﺘﺪم دﻪ ﺎزﺐ ﻣﺪﻨﻪ‬ ‫ﻮﻟﻨﺪه واﻏﻮن ﺗﻮﻧﻮب اوﺳﺘﻤﻪ ﻜﺮﻣﻪ ﭘﻮط ﻗﺪر ﺑﻚ آﻏﺮ ﻮك ﺗﻮﺷﻤﺶ اﺪى‬ ‫ﻛﻮﺗﺎرﺐ ﺗﻮروب ﻛﺘﺪم ﻛﺒﻰ ﺧﺒﺮﻟﺮ ﻛﻠﻮب ﺗﻮرردى‬ ‫ﻣﺪﻨﻪء ﻣﻨﻮره ده ﺑﺮ ﻧﭽﻪ آﻠﺮ اﺳﺘﻘﺎﻣﺖ اﺪب آﻧﺪه دﺧﻰ ﺳﻮﻠﺎن ﺳﻮزﻟﺮى‬ ‫اﺸﺪﻠﻮب ﺗﻮردى ﻣﺪﻨﻪ دن ﻛﺘﺐ راﻖ ﻏﻪ واردﻗﺪه اوﻏﻠﻰ وﻓﺎت اﺘﻤﺶ‬ ‫ّ‬ ‫ﺳﺮ اﺪرك ﻣﻜﻪ‬ ‫ﺣﺮم ﻛﻪ ﻛﺮار ﻣﻨﺰﻟﺪه اوزى وﻓﺎت اﺪب رﻓﻖ ﻟﺮى وﻓﺎﺗﻨﻰ ّ‬ ‫ﻣﻜﺮﻣﻪ ﻪ دﺧﻮل اﻠﻪ ﺟﻨﺖ اﻟﺒﻘﻪ ده دﻓﻦ اﺘﻤﺸﻠﺮ ﺗﺠﺎوز اﷲ ﻋﻦ ﺳﺎء آﺗﻪ‬ ‫ﺎﺷﻠﺮى ﺘﻤﺶ ﺑﺶ ﻟﺮ ﭼﻤﺎﺳﻨﺪه اﺪى وﻓﺎﺗﻨﻰ اﺸﺘﺪﻛﺪه ﺑﺎﺧﺘﻪ اﻣﺎﻣﻰ ﻗﻮل‬ ‫ﻛﻮﺗﺎرﺐ اوزﺪه ّ‬ ‫ﻣﻜﻪ ﻟﻚ ﻟﺮدن اﺪى ﺑﺎﺑﺎﻟﺮﻨﻪ ﺑﺎرﺐ ﻗﻮﺷﻠﻤﺶ دور ﺨﺸﻰ‬ ‫ﺑﻮﻟﻤﺶ دﻪ دﻋﺎ ﻗﻠﻤﺶ اﻣﺎﻣﻨﻚ ﻣﺮادى ﻗﺮﻤﻰ ﻟﺮ اﻜﻦ آﻧﻰ آﻧﻜﻠﻤﺎﻧﻠﺮ‬ ‫ﻣﺮﺣﻮم ﻧﻚ اﺻﻠﻰ ﻋﺮﺑﺪن اﻤﺸﻜﻪ اﻣﺎم ﺣﻀﺮﺗﻜﻪ راﺳﺘﻨﻰ آﺘﻮب ﻛﺘﻤﺶ‬ ‫اﻜﺎن اوﻠﻪ دﻋﺎ ﻗﻠﺪى دﻪ اﺧﻼص ﻗﻠﻤﺸﻠﺮ‬ ‫‪/30b/‬‬ ‫اﺣﻤﺪﺟﺎن ﺷﻬﺪ‬ ‫ﺑﻮ دﺧﻰ ﺑﺎﺷﻘﻮرد ﻗﺒﻠﻪ ﺳﻨﺪن اوﻟﻮب ﺑﺨﺎراده ﺧﺘﻢ ﻛﺘﺐ ﻗﻠﺪﻗﺪن‬ ‫ﺻﻮﻧﻜﺮه ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻮب اﺳﺘﻘﺎﻣﺖ اﺘﻤﺶ اﺪى اﻣﺎﻣﺘﻠﻚ‬ ‫ﻟﻮازﻣﻨﻰ ﺣﺎﺋﺰ اوﻟﻤﺪﺴﻪ ده درس اﻠﻪ ﺷﻬﺮة ﭼﻘﺎرﺐ آز ﻣﺪﺗﺪه ﻛﻮب ﺷﺎﻛﺮد‬ ‫ﺟﻤﻊ اﺘﺪﻛﺪن ﺑﺎﻠﺮﻧﻚ اﺧﻼﺻﻰ او ذاﺗﻪ آوﺷﻮب ﺑﺎﻠﺮ آﻧﻜﺎ آﻗﭽﻪ ﻧﻰ ﻛﻮب‬ ‫ﺑﺮور ﻓﺮض اﻠﻪ ﺑﺮ ﻛﭽﻪ اوﻏﺮىﻟﺮ اوﻮﻧﺪه اوﻟﺘﻮرﺐ ﭼﻘﻤﺸﻠﺮ اﻟﺸﻬﺮة‬ ‫اﻓﺘﻪ آﻓﺘﻨﻪ ﻮﻟﻘﻮب ﺎش اﻜﻦ ﺷﻬﺪ اوﻟﻮب ﻛﺘﺪى اﷲ رﺣﻤﺖ اﻠﺴﻮن وﻓﺎﺗﻰ‬ ‫‪١٣١٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده اﺪى ﺎﺷﻠﺮى اوﺗﻮزﻟﺮ اﭽﻨﺪه اﺪى دﺪﻠﺮ اوزﻣﺰ‬ ‫ﻛﻮرﻣﺪك‬

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‫‪/31a/‬‬ ‫اﺣﻤﺪﺟﺎن ﻗﺎرى اﺑﻦ ﻣﺴﻠﻢ اﺑﻦ ﻣﺆﻣﻦ ﺟﺎﻧﺒﺎى‬ ‫ﺳﻤﻰ ده ﺑﻮﻗﺎچ ﺑﺎى ﻧﻚ اﻜﻰ ﻣﻨﺎره ﻟﻰ ﻣﺴﺠﺪى ﻧﻨﻚ اﻣﺎﻣﻰ دور‬ ‫اﺣﻤﺪﺟﺎن اﺑﻦ آﻟﺘﺎى ﺑﺎى‬ ‫ﺳﻤﻰ ﻧﻨﻞ اﺮﺗﺶ ﻧﻬﺮى ﻧﻨﻚ ‪٢‬ﻧﭽﻰ ﻃﺮﻓﻨﺪه اوﺗﻮران ﺗﻨﺒﺎى ﻣﺴﺠﺪى‬ ‫ﻧﻨﻚ اﻣﺎﻣﺪور‬ ‫‪/31b/‬‬ ‫اﺳﺤﺎق آﺧﻮﻧﺪ اﺑﻦ اﺣﻤﺪ اﺸﺎن ﺳﺎﺑﻖ‬ ‫اﻟﻤﺘﺎ ﺑﻨﺎﺳﻨﺪه ا ّول ﻣﺴﺠﺪﻛﻪ اﻣﺎم اوﻟﻦ ذاﺗﺪر اوزاق ﻣﺪت اﻟﻮغ‬ ‫آﺑﺮوى اﻠﻪ ﺗﻮرﻣﺶ اﺪى ﻛﻨﺮال ﻛﺎﻟﭙﺎﻛﻮﻓﺴﻜﻰ ﻛﻮب ﺣﻤﺎﻪ اﺪردى او‬ ‫ﻛﻨﺮال ﻛﺘﺪﻛﺪﻧﺼﻨﻜﺮه اﻣﺎﻣﺘﻠﻚ دن ﻗﺎﻟﻤﺶ اﺴﻪ ده ﺨﺸﻰ دوﻟﺖ اوﺳﺘﻮﻧﺪه‬ ‫وﻓﺎت اﺘﻤﺸﺪر – ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده ﺎﺷﻠﺮى‬ ‫اﺳﻤﺎﻋﻞ ﺑﻦ ﻛﻨﺎﻧﺒﺎى‬ ‫ﻣﺮون اﻠﻨﺪن ﻛﻠﻮب اﺑﺘﺪا ﺟﻮﻻى اﻗﺴﻘﺎل ﺣﺬﻣﺘﻨﺪه ﺗﻮرﻣﺶ اﺪى ﺻﻮﻧﻜﺮه‬ ‫ﺣﺴﻦ اﻗﺴﻘﺎل اﻠﻪ ﺷﺮﻚ ﭼﻠﻚ اﻠﻪ ﺑﻌﺪه اوز ﺗﻮﺷﻨﺪن ﻛﺴﺐ ﻛﻪ ﻛﺮﺸﺐ ﺣﺎﻻ‬ ‫ﺧﻠﻰ ﺨﺸﻰ ﺻﻮﻣﻪ ﻟﻨﻤﺸﺪر ‪١٩٠٨‬ﻧﭽﻰ ﻠﺪه ﺑﻰ ﻟﻚ ﻛﻪ ﺻﺎﻠﻨﻮب ‪١٢‬ﻧﭽﻰ‬ ‫ﻞ ﺻﺎﻼوده ﭼﻠﻨﻠﻚ ﻛﻪ اوﺗﻮردى ﻛﻮﻧﺼﻞ ﺻﻮﻛﻮف وﻗﺘﻨﺪه ﻣﻐﺼﻮب ﺑﺮﻣﺰ‬ ‫اوﭼﻮن ﺑﺰم ﻃﺮﻓﺪه اوﻟﺪﻗﺪن ﭼﻮﻧﻜﻪ ﻣﺬﻛﻮر ﻛﻮﻧﺼﻞ ﺑﺰم ﺎﻗﻠﻰ اوﻟﻦ ﻛﺸﻰ‬ ‫ﻟﺮﻧﻨﻚ ﺳﻬﻞ ﺑﺮ اﺷﻨﻰ ﻛﻮرﺳﻪ آﻧﻰ ﻋﺒﻠﻰ ﻗﻠﻤﻖ ﻧﺘﻨﺪه اوﻟﺪﻗﺪن ﺑﺮ آت‬ ‫دﻋﻮاﺳﻰ ﻃﻮﻏﺮوﺳﻨﺪه ﺑﺮ اﻜﻰ ﻛﻮن ﺣﺒﺲ ده ﻗﻠﻤﺶ اﺪى ﻛﻮﻧﺼﻠﻨﻚ اوﻠﻪ‬ ‫اﺷﻠﺮى ﻋﺎدى ﺑﺮ ﺣﻜﻮﻣﺖ اوﻟﺪﻏﻨﭽﻮن ﻛﻨﺪى ﻧﻨﻚ ﺳﺎﺳﺘﻨﻰ ﻣﺤﻮ اﺘﻤﺸﺪى‬ ‫ﺻﻮﻧﻜﺮه ﺑﺰه ﻣﺨﺎﻟﻒ اوﻟﻨﻠﺮدن ﻧﺎراﺿﻰ اوﻟﻪ رق ﻛﺘﺪى ﭼﻮﻧﻜﻪ وﻋﺪه ﺳﻨﻰ‬ ‫ﺑﺮﻣﺎﻣﺸﻠﺮ‬

‫‪the dictionary‬‬

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‫اﺳﻤﺎﻋﻞ ﻣﺆذن اﻀﺎً اﺑﻦ اﺣﻤﺪ اﺸﺎن‬ ‫ﺗﺎش ﻣﺴﺠﺪده ﻛﻮب ﻞ ﻟﺮ ﻣﺆذن ﻟﻚ اﺪب وﻓﺎت اوﻟﺪى _ ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده‬ ‫ﺎﺷﻠﺮى _‬ ‫اوﺳﺘﺮﻮف ﻛﻨﺮال‬ ‫ﺑﻮ ذات ﺳﻤﻰ ﭘﺎﻻدده آﺖ ﺣﺪﺜﺪن ﻣﺒﺎﺣﺜﻪ اﺘﺪﻛﺪن ﻋﻠﻤﺎﻟﺮ اراﺳﻨﺪه ﺎزﻟﻤﻖ‬ ‫ﻣﻨﺎﺳﺐ ﻛﻮرﻟﻮب ﻣﺠﻠﺴﺪه ﺑﻮﻟﻮﻧﺎن ّ‬ ‫ﻣﻼ ﻣﺎﻟﻚ ﻧﻨﻚ ﻧﻘﻠﻰ ﺑﻮﻨﭽﻪ ﺣﻜﺎﻪ ﺳﻰ ﺑﺎب‬ ‫اﻟﻤﻢ ده ّ‬ ‫ﻣﻼ ﻣﺎﻟﻚ اﻓﻨﺪى ﻣﺎده ﺳﻨﺪه ﺗﺤﺮﺮ اﺪﻠﻮر‬ ‫‪/32a/‬‬ ‫آﻟﺪار ﻛﻮﺳﻪ‬ ‫آﻟﺪار ﻛﻮﺳﻪ ﻧﺎﻣﻨﺪه اوزﺑﻚ ﻗﺒﻠﻪ ﺳﻨﺪن ﺑﺮ ذات از ﺟﻨﺒﻚ ﺧﺎن‬ ‫اﺎﻣﻨﺪه ﺑﻮﻟﻤﺶ ﺣﻜﺎﻪ ﻟﺮى ﻗﺰاﻗﺴﺘﺎﻧﺪه ﻣﺸﻬﻮردور ﺟﻤﻠﻪ دن ﺑﺮى ﺧﺎﻧﻨﻚ‬ ‫ﺣﻀﻮرﻧﺪه ﻣﺰﺑﻮر ﻛﻮﺳﻪ دن ﺳﻮز آﭼﻠﻮب ﻫﺮ ﻛﻤﻨﻰ آﻟﺪار اﻤﺶ دﺪﻛﺪه‬ ‫ﺟﺮاﻧﭽﻪ ﭼﭽﻦ ﻛﻪ ﺧﺎﻧﻨﻚ وزﺮى دور آدﻣﻠﺮ اﺣﻤﻖ ﻟﻘﺪن آﻟﺪاﻧﻮر ﻋﻘﻠﻠﻰ آدم‬ ‫ﻧﻪ آﻟﺪاﻧﺴﻮن دﺪﻛﺪه ﺧﺎن ده ﭼﭽﻦ ﻛﻪ دﻤﺸﻜﻪ ﺑﺎرﺐ ﻮﻟﻘﻮب ﻛﻮرﺳﻨﻚ‬ ‫ﻣﻌﻠﻮم اوﻟﻮر دﺮ ﭼﭽﻦ ده آﺗﻨﻪ ﻣﻨﺐ ﻛﻮﺳﻪ ﻧﻨﻚ آوﻟﻨﻪ ﻛﺪر اﺗﻔﺎﻗﺎً ﻛﻮﺳﻪ ﻪ‬ ‫داﻻده ﻮﻟﻘﻮر ﻛﻪ آوﻟﻨﺪن ﭘﺎده ﭼﻘﺐ ﺗﺎﻏﺪه ﺻﺮﻣﺼﺎق آﻟﺐ ﻮرﻣﺶ اﻜﺴﻰ‬ ‫ﺳﻼﻣﻠﺸﻮب ﻫﺎ ﭼﭽﻦ ﺑﻮ ﻃﺮﻓﻪ ﺗﺸﺮﻒ ﺑﻮروب ﺳﺰ دﺪﻛﺪه ﺳﻨﻜﺎ ﻛﻠﻮرم‬ ‫ﺳﻦ ﻫﺮ ﻛﻤﻨﻰ آﻟﺪاراﻣﺶ ﺳﻦ ﻗﻨﻰ ﻣﻨﻰ آﻟﺪاب ﻛﻮرﭼﻰ دﻤﺶ ﻛﻮﺳﻪ ده‬ ‫ﺗﺰوﺮه ﺗﻮﺗﻮﻧﻮب ﭼﭽﻦ ﻣﻦ ﺳﺰى ﻛﻮب داﻧﺎ ﺑﻠﻮردم ﺳﺰده ﻋﻘﻞ ﭼﺎﻗﻠﻖ اﻜﺎن‬ ‫ﻣﻦ اوزﻟﺮﻧﻜﺰ ﻛﺒﻰ اﻧﺴﺎﻧﻢ آدﻣﻠﺮﻧﻰ آﻟﺪاﻣﻘﻐﻪ ﻧﻪ ﻛﺒﻰ ﻟﺎﻗﺘﻢ وار اوﻠﻪ دﻛﻠﺪر‬ ‫ﻓﻘﻂ اوﻮﻣﺪه ﻣﻨﻢ ﺑﺮ ﺧﻮرﺟﻮﻧﻢ وار ﺷﻮﻧﻰ ﻗﻮﻟﻐﻪ آﻟﺴﺎم ﺷﻮﻧﻨﻚ ﺧﺎﺻﺘﻰ‬ ‫اﻠﻪ آﻟﺪارم دﻤﺶ ﭼﭽﻦ اﻓﻨﺪى ﻏﺮورﻟﻨﻮب ﺧﻮرﺟﻮﻧﻮﻧﻜﻨﻰ ﻗﻮﻟﻨﻜﻪ آﻟﺒﺪه آﻟﺪاب‬ ‫ﻛﻮرﭼﻰ ﻣﻦ آﻟﺪاﻧﻮر ﻣﻜﺎﻧﻢ دﻤﺶ اوﻠﻪ اﺴﻪ آﺗﻮﻧﻜﺰى ﺑﺮوب ﺗﻮروﻧﻜﺰ ﻣﻦ‬ ‫ﺧﻮرﺟﻮﻧﻤﻨﻰ آﻟﺐ ﻛﻼى دﺐ آﻃﻨﻰ ﻣﻨﻤﺶ ﻛﺘﻤﺶ ﭼﭽﻦ ﻛﭽﻜﻪ ﭼﻪ اوﺗﻮرر‬ ‫ﻛﻠﻤﺰ ﻮﻻوﭼﻰ ﺑﺮ ﻧﭽﻪ آدم ﻮل اوﺳﺘﻮﻧﺪه ﺑﺮ ﺗﭙﻪ ده ﭼﭽﻦ ﻧﻰ ﻛﻮررﻟﺮ ﺳﻼم‬ ‫وﺮوب ﺗﻘﺼﺮ ﻣﻮﻧﺪه ﻧﻤﻪ ﻗﻠﺐ اوﺗﻮروﺑﺴﺰ دﺪﻛﺪه واﻗﻌﻪ ﻧﻰ ﺳﻮﻠﻤﺶ ﻫﺎ‬

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‫او ﻛﻮﺳﻪ ﺳﺰﻧﻰ آﻟﺪاب آﺗﻮﻧﻜﺰﻧﻰ ﻣﻨﺐ ﻛﺘﻤﺶ اﻤﺪى ﻛﻠﻤﺰ دﺪﻛﺪه ﻫﺎ آﻟﺪادى‬ ‫دﺪﻛﻠﺮى ﺑﻮﻣﻰدر دﻪ آوﻟﻨﻪ ﻗﺎﺘﻤﺶ ﺧﺎﻧﺪه ﻛﻮﺳﻪ ﻧﻨﻚ اﺷﻨﻰ ﺗﺤﺴﻦ ﻗﻠﺐ‬ ‫اﻧﻌﺎﻣﻠﺮ وﺮﻣﺶ‬ ‫‪/33a/‬‬ ‫ﺣﺮف اﻟﺒﺎء‬ ‫ﺑﺎﺑﺎى‬ ‫ﺑﻮ ذات ﻓﻰ اﻻﺻﻞ ﺑﺎﺷﻘﻮرد ﻃﺎﺋﻔﻪ ﺳﻰ ﻛﺎﻧﻄﻮن ﻟﺮﻧﺪن اوﻟﻮب ﺑﺮ ﺳﺒﺐ ﺑﺮﻟﻪ‬ ‫ﺣﻜﻮﻣﺘﺪن ﺳﺴﻜﺎﻧﻪ رك ﻛﻠﻮب ﺑﻚ ﺳﻠﻄﺎن ﺗﻮره ﻧﻚ ﺧﺎﻧﻠﻖ اﺎﻣﻨﺪه آﻧﻨﻚ اﻣﺎﻧﻨﻪ‬ ‫داﺧﻞ اوﻟﻤﺶ ﺑﻚ ﺳﻠﻄﺎن ﺗﻮره آﻧﻜﺎ ﻋﻠﻰ ﺣﺪه ﻗﻮش ﺗﻜﺐ ﺑﺮﺐ ﻛﻮزل‬ ‫ﺗﺮﺑﻪ ﻗﻠﻨﻤﺶ ﻏﺎﺖ ﻏﻀﻮب و آﭼﻰ ﺳﻮزﻟﻰ اﺴﻪ ده ﺑﻚ ﺳﻠﻄﺎن ﺗﻮره‬ ‫ﺑﻮﻧﻨﻚ ﻏﻠﻆ ﺳﻮزﻟﺮﻧﻰ ﻛﻮﺗﺎرﺐ ﻫﺮ ﻧﻪ دﺪﻛﻨﻪ ﻛﻮﻧﻮب و اﻧﻮاع ﺣﻘﺎرات‬ ‫اﺘﺪﻛﻨﻪ ﺗﺤﻤﻞ اﺪر اﻤﺶ ﺗﻮره ﻃﺎﺋﻔﻪ ﺳﻰ ﻧﻨﻚ ﺧﺎﺻﻪ ﺳﻨﺪﻧﺪرﻛﻪ ّ‬ ‫ﻣﻼ ﻧﺎﻣﻨﻰ‬ ‫ﻛﻮﺗﺎرن اﻫﻞ ﺳﻮادﻧﻚ ﻫﺮ ﻧﻪ ﻗﺪر ﻏﻠﻆ و ﺛﻘﻞ ﺳﻮزﻟﺮﻨﻰ ﻛﭽﻮررﻟﺮ ﻗﺮه‬ ‫ﻗﻀﺎق اوﻠﻪ دﻛﻞ ﻟﺮ دور ّ‬ ‫ﻣﻼ ﺳﻮزﻧﻰ ﻛﻮﺗﺎراﻧﻰ آز اوﻟﻮر ﺑﺎﺑﺎﻨﻚ اﺻﻞ‬ ‫اﺳﻤﻨﻰ ﺑﻠﻦ ﻛﺸﻰ ﻮق ﺑﻚ ﺳﻠﻄﺎن ﺑﺎﺑﺎى اﻠﻪ ﺷﻬﺮة اوﻟﻤﺶ ذاﺗﺪر ﺻﺎﺣﺐ‬ ‫اﻟﺘﺮﺟﻤﻪ ﺑﺎﺑﺎى ﺑﻚ ﺳﻠﻄﺎن ﻧﻰ داﺋﻢ ﺳﻮﻛﻮب ﺣﻘﺎرﺗﻠﺐ اﻛﺮ ﻣﺴﻠﻤﺎﻧﻨﻰ ﻛﺎﻓﺮ‬ ‫دﻤﻚ ﺷﺮﻋﺎً ﻣﻤﻨﻮع اوﻟﻤﺴﻪ اﺪى ﺳﻨﻰ اﺳﻔﻞ ﺳﺎﻓﻠﻦ اﻪ ﺳﻰ دﺮ اﺪﻢ‬ ‫دﻮر اﻤﺶ ﺑﺎﺑﺎﻨﻚ ﻗﻮﺷﻰ آوﻟﺪن ﺮاق ﺑﺮ ﺟﺎﻪ ﻗﻮﻧﻮب اوﺗﻮن ﺻﻮى‬ ‫اوﭼﻮن ﺎﻟﻐﻮز ﺑﺮ ﺧﺎدﻣﻰ اوﻟﻮر اﻤﺶ آﻧﻨﻚ ده آش ﻃﻌﺎم ﻣﺆﻧﺘﻰ ﺑﻚ‬ ‫ﺳﻠﻄﺎﻧﻨﻚ اوﻮﻧﺪن اوﻟﻮب ﺑﺎﺑﺎﻨﻚ ﺑﻮرﻏﺎن ﺧﺪﻣﺘﻨﺪن ﺑﺎﺷﻘﻪ ﻗﻮﺷﻨﻪ ﻛﺮﻣﻚ‬ ‫آﻧﻨﻚ ﺑﺮﻟﻪ اوﺗﻮرﻣﻖ ﻮق اﻤﺶ اﺖ ﻗﻤﻮز و ﺳﺎﺋﺮ آﺷﻠﺮه آرﺗﻮق ﻫﻮﺳﻰ‬ ‫اوﻟﻤﻮب ﭼﺎﻨﻚ اﻨﻚ اﻋﻼﺳﻨﻰ اﭽﺮ اﻤﺶ آدﻣﻠﺮﻧﻚ وﺮن ﺻﺪﻗﻪ زﻛﺎت‬ ‫ﻟﺮﻧﺪن ﺗﻮﺷﻜﺎن ﻣﺎﻟﻨﻰ اوزى ﻛﺘﻮروب ﭼﻮﭼﻚ ﺑﺎزارﻧﻪ ﺻﺎﺗﻮب ﭼﺎﻨﻰ اوزى‬ ‫آﻟﺐ ﻗﺎﺘﻮر اﻤﺶ آﻟﺘﻰ ﻓﻨﺠﺎن ﻌﻨﻰ اﺳﺘﻜﺎن ﻟﻖ ﺑﺮ ﭼﺎﻨﻮﻛﻰ اوﻟﻮب آﻧﻜﺎ‬ ‫ﺑﺮ ﭼﻘﻮر ﺗﻮﻟﻰ ﭼﺎى ﺻﺎﻟﺐ ﺗﻤﺎم دﻣﻠﺐ ﻗﺒﻘﺮه ﻗﻠﺐ اﭽﺮ اﻤﺶ ﺎﻟﻐﻮز‬ ‫اوﺗﻮرﻣﻖ ﺎﻟﻐﻮز آﺷﺎﻣﻖ اﭽﻤﻚ او ذاﺗﻨﻚ ﻃﺒﻌﺘﻰ اﻤﺶ ﺧﺼﻮﺻﺎً ﭼﺎى‬ ‫اوﺳﺘﻨﻪ ﺑﺮ آدم ﻛﺮرﺳﻪ ﻛﻢ اوﻟﺴﻪ اوﻟﺴﻮن ﺗﺎق اﻠﻪ اورار اوﻟﻮب ﺑﺮ‬ ‫ﻛﻮن ﺑﻚ ﺳﻠﻄﺎن ﺗﻮره ﺑﺮ ﻣﺼﻠﺤﺖ اوﭼﻮن آﻧﻜﺴﺰده ﻛﺮﻣﺶ اﻜﻦ ﺑﺎﺷﻨﻪ‬ ‫ﺗﺎق اﻠﻪ اوردﻐﻰ ﻣﺮوﺪر ‪ /33b/‬ﺻﻮﻧﻜﺮه اوﻟﻨﻪ ﻛﻠﻮب آﺣﻤﻖ ﺗﻮره‬ ‫دوﻧﻜﻐﻮز ﻛﺒﻰ ﺮﻛﻪ ﻗﺮاب ﻮره ﺳﻦ ﺻﺮ ﻛﺒﻰ اوﻜﻪ ﺳﻮزوب ﻛﺮه ﺳﻦ‬

‫‪the dictionary‬‬

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‫ﭼﺎى وﻗﺘﻨﻰ ﺑﻠﻪ ﺳﻦ ﺳﻮزﻧﻚ ﺑﻮﻟﺴﻪ ﻛﻦ راك ﻛﻠﺴﻨﻚ ﺑﻮﻟﻤﺰﻣﻰ ﺑﺎﺷﻨﻜﺎ ﺗﺎق‬ ‫ﺗﻤﺲ اﺪى دﻪ ﻋﺰر آﺘﻤﺶ ﻛﺘﻤﺶ ﺑﻚ ﺳﻠﻄﺎﻧﺪه )ﺑﺎﺑﺎى ﻧﻨﻚ اورﻏﺎﻧﻦ ﻛﺸﻰ‬ ‫ﻛﻪ اﺘﻜﺎن ﻮق اﺪى( ﻛﻠﻮب ﻛﭽﻠﻚ ﻗﻠﻐﺎﻧﻰ اورﻏﺎﻧﺪن ﻗﺎﺗﺪى راق ﺑﻮﻟﺪى‬ ‫دﺪﻛﺪه ﺧﺎﻧﻢ دﻤﺸﻜﻪ آﺘﺒﺎﺳﻨﻜﺰده ﺗﺰ ﻛﻠﻜﺎﻧﻨﻜﺪن ﺑﻠﻜﺎن اﺪم ﺑﺮ ﺻﻮﻘﺎن‬ ‫ﺑﻮﻟﻐﺎﻧﻦ دﻤﺶ ﻫﺮ ﻗﭽﺎن ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﺴﻪ اﻞ ﺗﺎودن ﺗﻮﺷﻜﺎن وﻗﺘﺪه ﻛﻠﻮر‬ ‫اوﻟﻮب ﺗﻮﻣﻪ اﻠﻰ ﻮﻟﺪه اوﺗﻮرر اوﻟﺪﻗﺪن ﺑﺎرﻣﻖ ﻣﺮﺿﻪ آوﻟﻨﻪ ﻗﻮﻧﻮب‬ ‫ﺗﻮﺷﻠﻨﻮب ﻮرر اﻜﺎن ﺑﻮ ﻣﻨﺎﺳﺒﺘﻠﻪ ﺑﺎرﻣﻖ ﻧﻨﻚ اوﻏﻠﻰ ﺟﺎﻧﺒﻮﻻط ﻣﺮﺿﻪ ﺑﺮ‬ ‫وﻗﺖ ﺑﻚ ﺳﻠﻄﺎن آوﻟﻨﻪ ﺑﺎردﻗﺪه ﺎﺷﻠﻚ ﻣﺎﺳﻠﻐﻰ اﻠﻪ ﺑﻮ ﺑﺎﺑﺎى ﻛﻢ رﺧﺼﺖ‬ ‫ﺳﺰ آﻟﺪﻧﻪ وارر اﺴﻪ اورار اﻤﺶ ﻣﻨﻰ ﺑﻠﻮر ﺷﺎﺪ ﻣﻨﻜﺎ اوﻠﻪ ﻗﻠﻤﺰ اﻛﺮ‬ ‫ﺑﺎﺷﻘﻪ ﻟﺮﻏﻪ ﻗﻠﻐﺎن ﻣﻌﺎﻣﻠﻪ ﺳﻦ ﻣﻨﻜﺎده ﻗﻠﻮر اﺴﻪ آوﻻﻗﺪه ﺗﻤﺎم ﺑﻮﻏﻮب‬ ‫ﺎﻧﭽﻮب ﻛﺘﺎﻮن اﻜﻨﭽﻰ ﻣﺮﺗﺒﻪ آدﻣﻠﺮﻛﻪ اوﻠﻪ اﺘﻤﺴﻮن دﻪ ﺗﻮﻏﺮى ﻛﺮﺐ‬ ‫وارﻣﺶ ﺑﺎﺑﺎى آﻧﻰ ﺗﺎﻧﻮب ﺎ ﺑﺎرﻣﻖ ﻣﺮﺿﻪ ﻧﻨﻚ ﺑﺎﻟﻪ ﺳﻰ ﺟﺎﻧﺒﻮﻻط ﻣﺮﺿﻪ‬ ‫ﻧﺸﻠﺐ ﻮروﺑﺴﻦ دﺪﻛﺪه ﺑﺎﻟﻘﺼﺪ ﺑﺎﺑﺎىﻧﻰ آﭼﻎ ﻟﻨﺪرﻣﻖ اوﭼﻮن ﺑﻚ ﺳﻠﻄﺎن‬ ‫ﺧﺎﻧﻨﻚ ﻗﺰى ﻓﻼﻧﻪ اﻠﻪ وﻋﺪه ﻣﺰ ﺑﺎر اﺪى آﻧﻜﺎ ﺧﺒﺮ ﺑﺮﺳﻨﻜﺰ ﻗﻮﺷﻮﻧﻜﺰﻏﻪ‬ ‫ﻛﻠﻮب ﻮﻟﻘﻮب ﻛﺘﺴﻪ دﻤﺶ ﺑﺎﺑﺎى ده ﺧﻮب ﺑﻮﻟﻪ دور دﻮب ﺳﻠﻪ ﺳﻨﻰ ﻛﻮب‬ ‫ﻋﺼﺎﺳﻨﻰ ﺗﺎﻧﻪ رق ﺗﻮﻏﺮى ﺑﻚ ﺳﻠﻄﺎﻧﻨﻚ اوﻨﻪ ﻛﺮب وارﻣﺶ اﻞ ﻧﻨﻚ‬ ‫اﻟﻮغ آدﻣﻠﺮى ﺑﻮك ﻛﻨﻜﺎﺷﺪه اوﺗﺮﻣﺸﻠﺮ اﻜﻦ ﺗﺶ ﺟﻤﺎﻋﺖ ﺗﻮﻗﺘﺎﻧﻜﺰﻟﺮ دﻪ‬ ‫ﻗﻮﻟﻨﻰ ﻛﻮﺗﺎرﻣﺶ ﺟﻤﺎﻋﺖ ده ﺳﻮزدن ﺗﻮﻗﺘﺎب ﺟﻤﻠﻪ ﺳﻰ اﺎﻏﻪ ﻗﺎﻟﻘﻤﺶ ﺑﺎﺑﺎى‬ ‫ﺗﻮﺷﺎك اوﺳﺘﻮﻧﺪه ﻛﺸﺘﻪ ﺗﻜﺐ اوﺗﻮرن ﻗﺰﻏﻪ ﺧﻄﺎب اﺪب ﺑﻚ ﺳﻠﻄﺎن‬ ‫ﺧﺎﻧﻨﻚ ﻗﺰى ﻓﻼﻧﻰ ﺧﺎﻧﭽﻪ ﺳﻨﻰ ﺑﺎرﻣﻖ ﻣﺮﺿﻪ ﻧﻨﻚ ﺑﺎﻟﻪ ﺳﻰ ﺟﺎﻧﺒﻮﻻط ﻣﺮﺿﻪ‬ ‫ﺑﺰﻧﻨﻚ ﻗﻮﺷﻘﻪ ﻛﻠﻮب ﻮﻟﻘﻮب ﻛﺘﺴﻮن دﺐ ﭼﺎﻗﺮﺐ اوﺗﻮر دﺪﻛﺪه ﻫﻤﻪ‬ ‫ﻟﺮ ﺣﺮان اوﻟﻮب ﺑﺮى ﺑﺮﻨﻪ ﻗﺮاﺷﻮب ﻗﺎﻟﻤﺶ ﻗﺰده ﻛﺸﺘﻪ ﺳﻨﻰ ﻮزﻨﻪ‬ ‫ﺑﺎﺻﻮب اوﺎﻟﻮب ﺣﺮﺗﻪ ﻗﺎﻟﻤﺶ ‪ /34a/‬ﺗﻮره ﻧﻨﻚ ﺧﺎﻧﻤﻰ ﺑﺎﺑﺎﻐﻪ ﻗﺮاب‬ ‫ﻣﻮﻟﺪاﻛﻪ آﻟﺠﻮب ﻛﺘﻜﺎن ﺳﺰﻣﻪ ﻧﻰ آﺘﻮب ﺗﻮرﺳﺰ اوزﻧﻜﺰ دﺪﻛﺪه )ﺳﻠﻘﻪ ﺳﺒﺘﺮ‬ ‫ﻗﺎر( ﻣﻦ اوﺷﺒﻮ ﺎﺷﻘﻪ ﻛﻠﻮب ﺳﻘﺎﻟﻢ آﻏﺎرﻏﺎن ﻛﻮﻧﺪه ﺑﺮاوﻧﻨﻚ ﺳﻼﻣﻨﻰ‬ ‫آﺘﻤﺎ ﺳﻨﻚ ﻗﺰﻧﻚ ﻧﻨﻚ ﻓﻼﻧﭽﻪ ﺳﻨﻚ ﻗﺮﺿﻨﻰ آرﻗﺎﻻب اوﻟﻤﺎﻛﭽﻰ ﻣﺪم دﻮب‬ ‫ﭼﻘﺐ ﻛﺘﻤﺶ ﺑﻚ ﺳﻠﻄﺎن ﺧﺎﻧﻮﻣﻐﻪ ﻛﺎﻮب ﻣﻮﻟﺪاﻧﻨﻚ ﻣﻨﺎزﻨﻰ ﺑﻠﻤﺲ ﻣﺪﻧﻚ‬ ‫اوﻧﺪاﻣﺎﺎق ﻗﻮﺴﺎﻧﻚ ﺑﻮﻟﻤﺎﺳﻤﻰ اﺪى دﻤﺶ ﺟﺎﻧﺒﻮﻻط ده ﺑﺎﺑﺎى ﻧﻨﻚ آرﻗﺎﺳﻨﺪن‬ ‫ﺑﺎروب اوى ﻧﻨﻚ ﺻﺮﺗﻨﺪه ﺑﻮ ﺳﻮزﻧﻰ اﺸﺘﻜﺎن ﻫﻤﺎﻧﻪ آﺗﻨﻪ ﻣﻨﻮب ﻗﺎﭼﻮب‬ ‫اﻜﻰ ﻛﻮﻧﻠﻚ ﻮﻟﻨﻰ ﺑﺮ ﻛﻮﻧﺪه آﻟﻪ رق آوﻟﻨﻪ ﻛﻠﻤﺶ ﺗﻮره زﻣﺎﻧﻰ و ﻫﻢ ﺧﺎﻧﻠﻖ‬ ‫اﺎﻣﻰ اوﻟﺪﻗﺪن ﺑﺮ ﻧﭽﻪ وﻗﺘﻘﻪ ﭼﺎﻗﻠﻰ ﺧﻠﻰ ﺧﻮﻓﺪه ﻮرﻣﺶ‬ ‫ﺑﺎﺑﺎى ﺑﻚ ﺳﻠﻄﺎﻧﻨﻚ وﻓﺎﺗﻨﺪن ﺑﺮ ﻧﭽﻪ ﺳﻨﻪ ﻟﺮ ﻣﻘﺪم ‪١٢٧٠‬ﻧﭽﻰ ﺳﻨﻪ‬

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‫ﻟﺮ ﻧﺴﻔﻨﺪه وﻓﺎت اﺘﻤﺸﺪر ﺎﺷﻠﺮﺪه ﺘﻤﺸﺪن آﺷﻤﺶ اﺪى دﺪﻠﺮ )ﻗﺒﺮى ﺟﻮان‬ ‫ﺗﻮﺑﻪ ﺗﺎش ﺗﻮﺑﻪ دﻜﺎن ﺮده ﺻﺎرﻗﺎﻧﻨﻚ ﻏﺮﺑﻨﺪه دور اﺣﻤﺪ ﺷﺎه ﺗﻮره ﻗﻮﻟﻨﺪه‬ ‫اوﻟﻤﺶ( وﺻﺘﻰ ﺑﻮﻨﭽﻪ ﺑﺮ ﺻﻨﺪق ﭼﺎى ﺑﺮ ﻗﺎرون ﺻﺎرى ﻣﺎى آﻜﻮزده‬ ‫ﻣﺤﻤﺪ ﺻﺎدق ﺣﻀﺮت ﻛﻪ ﻛﺘﻮروب وﺮﻣﺸﺪر ﺑﺎﺷﻘﻪ ﻧﺮﺳﻪ ﺳﻨﻪ ﺑﻚ ﺳﻠﻄﺎن و‬ ‫ﺳﺎﺋﺮ ﺗﻮره ﻟﺮ وارث اوﻟﻤﺸﻠﺮدور ﺑﺮ آدم ﺳﻮﻠﺪى ﺑﺮ وﻗﺖ ﺑﺎﺑﺎى ﭼﻮﭼﻚ ﻛﻪ‬ ‫ﻛﺘﺪﻛﺪه ﺑﻚ ﺳﻠﻄﺎن ﺗﻮره ﻣﻄﺎﺒﻪ ﻗﻠﻪ رق آرﻗﺎﺳﻨﺪن اوﻏﺮى ﺒﺎرﺐ ﻮﻟﺪه‬ ‫ﺗﻮﻧﺎﺗﻤﺶ ﺑﻮ دﻓﻌﻪ ﻨﻪ ﺑﺎرﻣﻖ ﻣﺮﺿﻪ آوﻟﻨﻪ ﻛﻠﻮب اوده آط ﻃﻮن وﺮوب‬ ‫ﺟﻮﻧﺎﺗﻤﺶ ﺑﻚ ﺳﻠﻄﺎن ﺗﻮره ﻧﻨﻚ اوﻏﻠﻰ ﺳﻠﻤﺎن ﺗﻮره ﭘﺎﻣﻮﺷﻨﻮك وﻗﺘﺪه ﺑﺎﺧﺘﻪ‬ ‫ﺑﻠﺪه ﺳﻨﻪ ﺳﺎزﻏﻪ ﻛﻠﻮر اﻜﺎن ﻮﻟﺪه ﻣﺰﺑﻮر اوﻏﺮى ﻧﻨﻚ ﺑﺮى ﺑﺮﻛﻪ اوﻟﻮب‬ ‫دﻤﺸﻜﻪ ﺑﺎﺑﺎﻨﻰ اوﺷﺒﻮ ﺻﺎﺪه ﻧﻖ اوﺷﺒﻮ ﺟﺎﺪه ﺗﻮﻧﺎب ﺟﺎﺎو ﺗﺎﺷﻠﺐ ﻛﺘﻤﺶ‬ ‫اﺪك دﺪﻛﺪه ﺳﻠﻤﺎن در ﺣﺎل آﺗﺪن ﺗﻮﺷﻮب ﻗﺮأن اوﻗﻮب ﺑﺎﺑﺎى ﻧﻨﻚ روﺣﻨﻪ‬ ‫دﻋﺎ ﻓﺎﺗﺤﻪ ﻗﻠﺐ آﺗﻼﻧﻤﺶ ﺗﻮره ﻟﺮﻧﻚ ﺑﻮﻠﻪ اﻧﺴﺎﻧﺖ ﻟﺮى واردور ﺑﺎﺑﺎى آق‬ ‫ﻮزﻟﻰ اﺣﻮل ﻛﻮزﻟﻰ ﺑﺪﻧﻜﻪ ﺟﺴﻢ اوازى ﺑﻠﻨﺪ ﺳﻮزﻛﻪ ﭼﭽﻦ ﺳﻮاﻟﻪ ﺣﺎﺿﺮ‬ ‫ﺟﻮاب ﻋﻠﻢ دن ﺑﻬﺮه دار زاﻛﻮﻧﻜﻪ دﺧﻰ ﻣﻬﺎرﺗﻰ وار ﻏﻮر ﻏﻀﻮب ذات‬ ‫اﺪى دﻪ دﻣﻼ ﺣﺴﻦ اﻣﺎم ﺳﻮﻠﻮردى‬ ‫‪/35a/‬‬ ‫ﭘﺮم ﻗﻞ ﻗﺎرى اﺑﻦ اﺒﺮاﻫﻢ ﻗﺎرى ﻛﺎﺷﻐﺮى‬ ‫_ ﻧﭽﻰ ﺳﻨﻪ ده ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﻮب ﻛﺎﺷﻐﺮى ﻣﺴﺠﺪﻧﻪ اﻣﺎم ﺑﻮﻟﺪى‬ ‫‪١٣٢٧‬ﻧﭽﻰ ﺳﻨﻪ ده ﺣﺞ ﺷﺮﻔﻪ وارﺐ ﻗﺎﺘﺪى ﺻﺎف دل ﺻﻮﻓﻰ رﻧﻚ ﺧﻮش‬ ‫ﻃﺒﻊ ﺷﺎﻋﺮ ﺑﻠﻎ ﻗﺎرى ﺧﻮﺷﻤﺎن ﻛﺎﻣﻞ ﻣﺴﻠﻤﺎن ﺑﺮ ذاﺗﺪر ﺷﻨﻜﺎرى ّ‬ ‫دﻣﻼ ﺤﻰ‬ ‫ﻣﺮﺣﻮﻣﻨﻚ ﺑﺮ ﻓﺎرﺳﻰ ﺑﺘﻰ ﻧﻰ و ﻫﻢ ﻣﺸﺎﻫﺮ اﻟﻨﺴﺎدن ﺑﺮ ﻋﺮﺑﻰ ﺑﺘﻰ ﺗﺮﺟﻤﻪ‬ ‫اﺪب اﻟﻤﺰه وﺮدى ﻣﻄﻠﻌﻰ ﺑﻮدور‬ ‫‪/36b/‬‬ ‫ﺑﺎﺑﺎﺟﺎن‬ ‫ﺳﻤﻰ ده ﺗﻨﺒﺎى ﻣﺴﺠﺪى ﻧﻨﻚ ا ّول اﻣﺎﻣﻰ اﺪى‬

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‫ﺑﻚ ﺗﻮرﻏﺎن ﺑﻦ ﺻﻮﻗﺮان ﺑﻦ ﻗﻮﺗﺪى ﺑﺮدى ﺑﻦ ﻗﻮﻧﻮﺳﺒﺎى ﺑﻦ آﻟﺪﺎر‬ ‫ﻣﺰﺑﻮر ﺑﻚ ﺗﻮرﻏﺎن اﺴﻜﻰ زاﻛﻮﻧﺪه ا ّول اﺳﻄﺮﺷﻨﻪ ﺑﻌﺪه زاﺳﺪاﺗﻞ ﻗﺎﺿﻰ‬ ‫ﻟﻖ رﺗﺒﻪ ﺳﻨﻰ ﺣﺎﺋﺰ اوﻟﺐ ﻨﻜﻰ ﻧﻈﺎﻣﺪه ﺑﻮﻟﺺ دﺧﻰ ﺑﻮﻟﻤﺶ اﺪى‬ ‫‪١٣٠٠‬ﻧﭽﻰ ﻫﺠﺮﻪ ﺣﺪودﻧﺪه وﻓﺎت ﺑﻮﻟﺪى اوﻏﻠﻰ ﻋﺒﺪاﻟﺮﺣﻤﻦ دﺧﻰ ﺑﻮﻟﺺ‬ ‫ﺑﻮﻟﺐ ﺑﻮﻟﺺ ﻟﻐﻨﺪه وﻓﺎت دور ‪١٣٠٢‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده ﺑﻮﻧﻠﺮ ﻗﺮق ﻣﻠﺘﻖ ﻧﺎﻣﻠﻪ‬ ‫ﻣﻠﻘﺐ ﻟﺮدور‬ ‫ﺑﻚ ﺧﻮاﺟﻪ ﺑﻦ اوﺴﻮﻣﺒﺎى‬ ‫ا ّوﻟﺪه زاﺳﺪاﺗﻞ ﺻﻮﻧﻜﺮه آﻏﺎ ﺳﻠﻄﺎﻧﻠﻖ رﺗﺒﻪ ﺳﻨﻪ ﻧﺎﺋﻞ اوﻟﺪﻐﻰ ﺧﻤﺴﻪ ده‬ ‫ﺧﺎﻧﻠﺮ ﻓﺼﻠﻨﺪه ﺎزﻟﻤﺸﺪر‬ ‫ﺑﻮﺳﺘﺎن ﺑﺎﻃﺮ‬ ‫ﺑﺎﻮس ﻗﺒﻠﻪ ﺳﻨﺪن ﻗﺮﺟﻰ اﻠﻨﺪن آﺑﻼى ﺧﺎﻧﻨﻚ اﺎﻣﻨﺪه اوﻟﻮب ﻗﻀﺎق اﻫﺎﻟﺴﻰ‬ ‫ﺑﻮ ذاﺗﻨﻰ اوﻟﺎ زﻣﺮه ﺳﻨﺪن ﺻﺎﻮب ﺳﻮزﻟﺮﻨﻰ اﻋﺘﺒﺎره آﻟﻮرﻟﺮ ﺟﻤﻠﻪء‬ ‫ﻛﻼﻣﻨﺪن آﺧﺮزﻣﺎﻧﺪه ﺑﺮ ﻛﻮﻧﺪر ﺑﻮﻻر ﺑﻮروﻧﻐﻰ ﺟﺎﻗﺴﻰ ﻟﺮﻏﻪ ﺗﻞ ﺗﻜﻮزوب‬ ‫او ﻛﻮﻧﺪه اوﻟﺘﻮرا ﺗﻮﻏﺎن ﻣﻮﻟﺪا ﺑﻮﻻر اورﺗﺎىﺗﻮرﻏﺎن ﻛﺘﺎب ﺑﻮﻻر دﻤﺶ‬ ‫ﺛﺎﻧﻰ‬ ‫‪/37b/‬‬ ‫ﺣﺮف اﻟﺘﺎء‬ ‫ﺗﺎﺷﻘﺎرى اﺑﻦ ﻛﺎﻣﻠﺠﺎن ﺑﺎى‬ ‫ﺗﺎﺷﻜﻨﺪى دور ﺑﻮ ذات _ ﻧﭽﻰ ﺳﻨﻪ ده ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﻮب اﻣﺎم ﺑﻮﻟﺪى ّ‬ ‫ﻣﻼﻟﺮﻣﺰ‬ ‫اﭽﻨﺪه اﻨﻚ ﺷﻮﺧﻰ ﻛﻮﺎ زﻣﺎﻧﻤﺰﻧﻨﻚ ﺗﻨﻮﺧﻰ دور‬ ‫ﺗﻼوﺑﺮدى ﺑﻦ _‬

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‫ﻗﺴﻖ دن ﺻﻮﻧﻜﺮه ﻛﻮﻛﺘﺮاﻛﺪه آﻏﺎ ﺳﻠﻄﺎن ﺑﻮﻟﻤﺶ ﻨﻜﻰ ﻧﻈﺎﻣﺪه اوﻏﻠﻰ ﻋﻠﻰ‬ ‫ﺧﺎن ﭘﺎﻣﻮﺷﻨﻮك ﺑﻮﻟﻤﺸﺪر‬ ‫ﺣﺮف اﻟﺠﻢ‬ ‫ﺟﻼل اﻟﺪﻦ اﺑﻦ – ﺗﺎﺷﻜﻨﺪى‬ ‫– ﻫﺠﺮﻪ ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﻮب ‪٢‬ﻧﭽﻰ ﻣﺴﺠﺪده اﻣﺎم و ﺧﻄﺐ‬ ‫اوﻟﻤﺸﺪر‬ ‫‪/38a/‬‬ ‫ﺟﺮاﻧﭽﻪ ﭼﭽﻦ‬ ‫ﻋﺰﺰ ﺟﻨﺒﻚ ﺧﺎن ﻋﺼﺮﻧﺪه اوﻟﻮب ﻏﺎﺖ ﺗﺎﺑﻘﻮر ﺣﺎﺿﺮ ﺟﻮاب ﺑﻮﻟﻤﺶ آﻟﺪار‬ ‫ﻛﻮﺳﻪ ﺑﺮﻟﻪ ﺑﻮﻟﻤﺶ ﺑﺮ ﺣﻜﺎﻪ ﺳﻰ ﻮﻗﺎروده ﻛﭽﺪى ﺷﻤﺪى ﺧﺎن ﺑﺮﻟﻦ ﺑﻮﻟﻐﺎن‬ ‫ﺣﻜﺎﻪ ﺳﻨﺪن ﺑﺮى ﺧﺎن ﺻﻮراﻣﺶ راﺳﺖ اﻠﻪ ﺎﻟﻐﺎن ﻧﻨﻚ آراﺳﻰ ﻧﻘﺪر ﭼﭽﻦ‬ ‫ﭼﻜﻪ ﺳﻨﻰ ﺗﻮﺗﻮب ﺗﻮرت اﻠﻰ ﻌﻨﻰ ‪ ٤‬اﺻﺒﻊ دﻤﺶ ﻧﺪن دﺪﻛﺪه ﻛﻮز ﺑﺮﻟﻦ‬ ‫ﻗﻮﻻق اراﺳﻰ ‪ ٤‬اﺻﺒﻊ دور ﻛﻮز ﺑﺮﻟﻦ ﻛﻮرن راﺳﺖ ﻗﻮﻻﻗﺪن اﺸﺪن ﺎﻟﻐﺎن‬ ‫دﻤﺶ ﻨﻪ ﺑﺮ ﻛﻮن ﺻﻮرﻣﺶ ﻛﻮن ﭼﻐﺶ ﺑﺮﻟﻦ ﺑﺎﺗﻮش ﻧﻨﻚ آراﺳﻰ ﻗﺎﻧﭽﻪ‬ ‫ﻣﺴﺎﻓﻪ دور ﭼﭽﻦ دﻤﺶ ﺑﺮ ﻛﻮﻧﻠﻚ ﻧﺪن دﺪﻛﺪه ﻛﻮن اﺮﺗﻪ ﺑﺮﻟﻦ ﭼﻐﺎدر ﻨﻪ‬ ‫ﺷﻮل ﻛﻮن ﺑﺎﺗﺎ دور دﻤﺶ ﻨﻪ ﺑﺮ ﻛﻮن اﺳﻤﺎﻧﺪاﻏﻰ ﻮﻟﺪزﻧﻚ ﺻﺎﻧﻰ ﻗﺎﻧﭽﻪ‬ ‫دﺪﻛﺪه ﺧﺎﻧﻨﻚ ﺳﺎﭼﻰ ﻧﻨﻚ ﻋﺪدﻧﭽﻪ دﻤﺶ ﻧﺪن ﺑﻠﺪﻧﻚ دﺪﻛﺪه اﻨﺎﻧﻤﺎﺳﻨﻜﺰ‬ ‫ﺳﺎﻧﺎﺷﻮب ﻛﻮرﻧﻜﺰ دﻤﺶ ﺑﺮ ﻛﻮن ﺧﺎن ﺑﺎﺷﻨﻰ ﺗﻮﺗﻤﺶ ﭼﭽﻦ ده ﺧﺎﻧﻐﻪ ﺗﻠﻨﻰ‬ ‫ﭼﻘﺎرﻣﺶ ﻧﻪ ﻣﺰاخ ﻗﻠﻮرﺳﻦ دﺪﻛﺪه ﻣﺰاخ دﻛﻞ ﺳﻮأﻟﻨﻜﺰه ﺟﻮاب دﻤﺶ ﻧﻪ‬ ‫ﺳﻮأل ﻗﻠﺪم دﺪﻛﺪه ﺑﺎﺷﻘﻪ ﺑﻼ ﻗﺎﺪن دﺪﻧﻜﺰ ﺑﻨﺪه ﺑﻼ ﺗﻠﺪن دﻪ ﺟﻮاب وﺮدم‬ ‫دﻤﺶ ﺑﺮ ﻛﻮن ﻗﺎﻣﺒﺎق اوﭼﻮب ﺑﺎرا اﻜﺎن ﺧﺎن اﻣﺮ ﻗﻠﻤﺶ ﺳﻮﻠﺸﻮب ﻛﻞ‬ ‫دﺐ ﭼﭽﻦ ﭼﺎﺑﻮب ﺑﺎروب ﻗﺎﺘﻮﺑﺪر ﻧﻪ ﺳﻮﻠﺸﺪﻧﻚ دﺪﻛﺪه ﻛﻮﭼﺎروﻣﻨﻰ ﻞ‬ ‫ﺑﻠﻮر ﻗﻮﻧﺎرﻣﻨﻰ ﺻﺎى ﺑﻠﻮر دﻪ ﻛﺘﺐ واردى دﻤﺶ‬ ‫ﺑﻮ ﺳﻮزﻟﺮ ﻛﺘﺎﺑﺪه ﺎزﻟﻤﺎﻣﺶ ﻫﭻ ﺟﺎﺪه ﻛﻮرﻟﻤﺎﻣﺶ اﻜﻦ ﻗﻀﺎق‬ ‫اﻫﺎﻟﺴﻰ آﻏﺰدن آﻏﺰه ﺳﻮﻠﻮب اوچ دورت ﻮزﻠﺪن ﺑﻮﺎﻗﺎ اوﻧﻮﺗﻤﺎﻮب‬ ‫ﻛﻠﻤﺸﻠﺮ‬

‫‪the dictionary‬‬

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‫ﺑﻮﻧﻠﺮﻧﻚ اﺧﺒﺎرﻧﻪ اﻋﺘﻤﺎد اﺘﻤﻚ ﻣﻤﻜﻨﺪر دﻪ ﺧﻤﺴﻪ ده ﺎزدﻏﻢ ﻧﻨﻚ اﺻﻠﻰ‬ ‫ﺑﻮﻠﻪ ﻏﻠﻪ ﻟﺮدﻧﺪر‬ ‫‪/39b/‬‬ ‫ﺣﺮف اﻟﺤﺎء‬ ‫ﺣﺴﻦ ﺣﻀﺮت اﺑﻦ اﺴﻤﺎﻋﻞ‬ ‫آﻜﻮز اﻠﻨﺪه ﺗﻮﻟﺪ اﺪب اﺑﺘﺪا ﻋﻘﺎﺪ ﻣﺮﺗﺒﻪ ﺳﻨﻪ ﭼﻪ آﻜﻮزده ﻣﺤﻤﺪ‬ ‫ﺻﺎدق ﺣﻀﺮت ﻧﻨﻚ ﭘﺶ ﻗﺪم ﻟﺮﻧﺪن ﺑﻌﺪه ﻗﺸﻘﺎرﻏﻪ ﻛﺪب آﻧﺪه ﺑﺮار ﻞ‬ ‫ﺗﻮردﻗﺪﻧﺼﻨﻜﺮه ﻗﺰاﻧﺪه ﻣﺤﻤﺪ ﻛﺮﻢ ﺣﻀﺮﺗﺪن ﺛﻢ ﺻﻼح اﻟﺪﻦ ﺣﻀﺮﺗﺪن‬ ‫ﺧﺘﻢ ﻛﺘﺐ اﺪرك آﻜﻮزﻛﻪ ﻛﻠﻮب اﻞ ﻛﻪ ّ‬ ‫ﻣﻼ ﺑﻮﻟﺐ ﺑﺮ آز ﺗﻮردﺪه ﺑﻌﺪه‬ ‫– ﻣﻼدﻪ ده ﻟﭙﺴﻰ ﻗﻠﻌﻪ ﺳﻨﻪ وارﺐ اوﺗﻮز ﻠﺪن زﺎده اﻣﺎﻣﺘﻠﻚ ﻟﻮازﻣﻨﺪه‬ ‫ﺗﻮرﻣﺶ اﺪى – ﻧﭽﻰ ﻣﻼدﻪ ده وﻓﺎت اﺘﺪى ﺧﺪا رﺣﻤﺖ اﻠﻪ‬ ‫ﺑﻮ ﻃﺮف ﻋﻠﻤﺎﻟﺮﻧﻨﻚ ﺑﺮﻧﭽﻰ درﺟﻪ ده ﻋﺎﻟﻤﻰ دﻤﻜﻪ ﻣﻨﺎﺳﺐ ﺑﻮك‬ ‫ذات اﺪى‬ ‫‪/40a/‬‬ ‫ﺣﺎﻣﺪ ﻗﺎرى ﺑﻦ – ﺑﻦ – ﺑﻦ – ﺑﻦ ﻋﺎﻟﻤﺒﺎى ﻣﺮﻏﻨﺎﻧﻰ‬ ‫‪١٢٩٠‬ﻧﭽﻰ ﻞ ﻟﺮده ﺳﻮدا ﺑﺮﻟﻪ ﭼﻮﭼﻚ ﺷﻬﺮﻨﻪ ﻛﻠﻮب اﺳﺘﻘﺎﻣﺖ اﺘﻤﺶ ذاﺗﺪر‬ ‫ﺗﺠﺎرﺗﻰ اﻠﻪ ﺑﺮاﺑﺮ ﻋﻠﻢ دن و ﻗﺎرى ﻟﻘﺪن دﺧﻰ ﺣﻈﻰ اوﻟﻮب آرﺗﻮق ﻣﻄﺎﻟﻌﻪ‬ ‫ﺳﻰ اوﻟﻤﺴﻪ ده ﺳﻮزﻧﻰ ﺗﺰ ﻓﻬﻢ ﻟﺮ ﺳﺮﻊ اﻟﻔﻬﻢ اوﻟﺪﻗﺪن ﺑﺤﺚ و ﻣﻨﺎﻇﺮه ﻪ‬ ‫اﺷﺘﻬﺎﻟﻰ آدﻣﺪر ﻋﺒﺪاﻟﻘﻬﺎر ّ‬ ‫دﻣﻼ ﻛﻠﻨﭽﻪ ﻮﻗﺎرو ﻣﺴﺠﺪده ﺑﺮ آز ﻣﺪت اﻣﺎﻣﺘﻠﻚ‬ ‫ده ﻗﻠﻤﺶ و ﻫﻢ ﺑﺮ ﻧﭽﻪ آى اﻗﺴﻘﺎل اوﻟﺪﻐﻰ ﺧﻤﺴﻪ ده ﺎزﻟﻤﺸﺪى‬

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‫‪/40b/‬‬ ‫ﺣﺴﺎم اﻟﺪﻦ ّ‬ ‫ﻣﻼ ﺷﻤﻮى‬ ‫ﺑﻮﻧﻜﺎ ﭘﺴﻰ ّ‬ ‫ﻣﻼ دﺮﻟﺮ اﺪى‬ ‫‪/41a/‬‬ ‫ﺣﺴﻦ ّ‬ ‫ﻣﻼ‬ ‫ﺗﺎﻧﻪ ﻣﺴﺠﺪﻧﺪه ﺑﺮ ﻗﺎچ ﻞ ﻟﺮ اﻣﺎم ﺑﻮﻟﻤﺶ‬ ‫ﺣﻜﻢ ﺟﺎن ّ‬ ‫ﻣﻼ‬ ‫اﺻﻠﻰ ﺑﺎﺷﻘﻮرد ﻗﺒﻠﻪ ﺳﻨﺪن ﺑﺮ ﻋﺎﻟﻢ و ﻣﺘﻘﻰ ذات اﺪى ﺑﺨﺎراء ﺷﺮﻔﺪه‬ ‫ﺗﺤﺼﻞ اﺪب ﺻﻮﻧﻜﺮه آﻜﻮزده ﻣﺤﻤﺪ ﺻﺎدق ﺣﻀﺮﺗﻜﻪ ﺧﻮﺶ ﻟﻚ ﺳﺒﺒﻨﺪن‬ ‫آﻜﻮز دﻮاﻧﻨﻪ ﻛﻠﻮب اول آواﻧﺪه ﺑﻮ ﻃﺮﻓﻠﺮده ﻗﺮﻪ ﻗﺼﺒﻪ ﻟﺮ اوﻟﻤﺪﻗﺪن‬ ‫ﺷﻬﺮﻟﻰ ﺮﻛﻪ ﺗﻌﻦ اﺪﻣﻮب ﺗﻮﻣﻪ اﻠﻰ ﻧﻨﻚ ﻣﺸﻬﻮر و ﻣﻌﺘﺒﺮ ذواﺗﻠﺮﻧﺪن‬ ‫ﺑﺮى ﺟﻤﺎﻧﺘﻮك اﻗﺴﻘﺎﻟﻨﻚ ﻗﻮﻟﻨﻪ ﺑﺮﻣﺶ اﺪى او ذاﺗﺪه اﻫﻞ ﻋﻠﻤﻨﻨﻚ ﻗﺪر ﻗﻤﺘﻨﻰ‬ ‫ﺑﻠﻮر آدم اوﻟﺪﻗﺪن زﺎده ﺣﺮﻣﺖ اﺪب ﺻﻮﻧﻜﺮه ﺑﻌﺾ ﺑﻠﺪه ﻟﺮده اورون‬ ‫ﺗﺎﺑﻠﻮر اﺴﻪ ده ﻛﺘﻤﻜﻪ ﺟﻤﺎﻧﺘﻮك ده رﺿﺎﻟﻖ وﺮوب او ﻋﺰت ﺣﺮﻣﺘﺪن‬ ‫ّ‬ ‫ﻣﻼ ﻧﻨﻚ اوزﺪه ﻛﺘﺴﻰ ﻛﻠﻤﻮب ﺑﻬﺮ ﺣﺎل ﺷﻮل اﻞ اﭽﻨﺪه اوزاق ﻣﺪت‬ ‫ﻗﺎﻟﻤﺸﺪى ‪١٣٠٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮ ﺣﺪودﻧﺪه وﻓﺎت اﺘﻤﺸﺪر ﺑﺮ اوﻏﻠﻰ ﻗﺎﻟﻤﺶ‬ ‫اﺪى ﻫﻨﻮز ﺷﻮل اﻠﺪه دور آﻟﺪﻧﺪﻦ ﻛﻮب ﺷﺎﻛﺮدﻟﺮ ﺑﻬﺮه ﻣﻨﺪ اوﻟﻮب ﺑﺮ ﻗﺎچ‬ ‫اﻞ ﻟﺮده ّ‬ ‫ﻣﻼﻟﻖ اﺘﻤﺸﻠﺮدور‬ ‫‪/42a/‬‬ ‫ﺣﺴﻦ اﻟﺪﻦ ﺣﺎﺟﻰ اﺑﻦ ﻧﺼﺐ اﷲ آﻜﻮزى‬

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‫ﺑﻮ ذات آﻜﻮزده ﺗﺤﺼﻞ ﻗﻠﺪﻗﺪﻧﺼﻨﻜﺮه ّ‬ ‫ﻣﻼ ﺣﺴﻦ اﻠﻪ ﺑﻠﻪ ﻗﺸﻘﺎرﻏﻪ‬ ‫وارﺐ ﺑﺮ ﻧﭽﻪ ﻞ ﻟﺮ اوﻗﻮﻣﺶ اﺴﻪ ده ﺑﺎﺒﺘﭽﻪ ﻟﻚ اﻠﻪ ﻋﻤﻠﺪن او ﻗﺪر‬ ‫ﺑﻬﺮه ﻣﻨﺪ اوﻟﻤﺎﻣﺶ اﺪى ﻣﻊ ﻣﺎﻓﻪ ﻃﺎﻟﺐ اﻟﻌﻠﻢ اوﻟﺪﻐﻰ ﺳﺒﺒﺪن ﻋﻠﻤﺎﻟﺮ ﻗﺘﺎرﻧﺪه‬ ‫ﻧﺎﻣﻰ ذﻛﺮ اﺪﻟﺪى ﺑﺰم ﺑﻮراﻪ ﻛﻠﻤﻚ ﻣﺰه ﺳﺒﺐ اوﻟﻤﺶ اﺪى ﻧﺼﺐ اﷲ ﺑﺎى‬ ‫اﺻﻠﻰ ﻗﺰاﻧﺪه ﻛﻮام ﻗﺮﻪ ﺳﻨﺪﻧﺪر‬ ‫ﺑﺎب اﻟﺨﺎء‬ ‫] ﺧﺎﻟﻖ آﻏﺎ[‬ ‫ﺧﺎﻟﻖ آﻏﺎ دﺪﻜﻰ ﺑﺮ ذات اﺻﻠﻰ ﻗﺰاﻧﻰ اوﻟﻮب ﺗﺎﺷﻜﻨﺪده اﺳﺘﻘﺎﻣﺖ اﺘﻤﺶ‬ ‫اوﻟﺪﻐﻨﻰ و آﻧﻨﻚ ﻋﺠﺐ دروغ ﻟﺮﻨﻰ اﻣﺎم ﺗﺎﺷﻘﺎرى ﻧﻘﻞ اﺘﺪﻛﺪن ﺗﺎﺷﻘﺎرى‬ ‫ﻣﺎده ﺳﻨﺪه ﺎزﻠﻤﻖ ﻣﻨﺎﺳﺐ ﻛﻮرﻟﺪى ﻮﻗﺎروده ﺎزﻟﻤﺸﺪر اﻫﻞ ﻋﻠﻢ دن‬ ‫اوﻟﻤﺪﺴﻪ ده ﻋﻠﻤﺎﻟﺮ ﺳﻮزﻨﻰ ﻧﻘﻞ اﺘﺪﻛﺪن ﻋﻠﻤﺎﻟﺮ ﺑﻨﻨﺪه ﻧﺎﻣﻰ ذﻛﺮ اﺪﻟﺪى‬ ‫‪/42b/‬‬ ‫ﺧﻠﻞ اﷲ اﺑﻦ ﺣﺴﻦ ﺳﺎﺑﻖ‬ ‫ﻗﻠﻌﻪ ﻣﺴﺠﺪى ﻧﻨﻚ اﻣﺎﻣﻰ ﺣﺴﻦ ّ‬ ‫ﻣﻼﻧﻨﻚ اوﻏﻠﻰ دور ﺣﺎﻻ آﺗﺎﺳﻰ ﺟﺎﻨﺪه‬ ‫ﻣﺤﺮاب ﻧﺸﻦ اوﻟﻤﺶ ﺗﺤﺼﻠﻰ ﻧﻪ ﺮده و ﻋﻠﻤﺪن ﺑﻬﺮه ﺳﻰ ﻧﻪ ﻣﺮﺗﺒﻪ‬ ‫اوﻟﺪﻐﻰ ﺗﻤﺎم ﻣﻌﻠﻮم دﻛﻠﺪر اﺸﺘﺪﻛﻤﺰه ﻛﻮره اﺳﺘﻘﺎﻣﺘﻠﻰ ﻛﻮزل و ﻛﺎرﻧﺪه‬ ‫ﺛﺒﺎﺗﻠﻰ ذات دﻮرﻟﺮ‬ ‫ﺣﺮف اﻟﺪال‬ ‫دﻣﻦ ﺣﻀﺮت‬ ‫ﺳﻤﻰ ﭘﺎﻻدﻧﻚ ﺑﺮﻛﻰ ﻃﺮﻓﻨﺪه ﺟﻮﻻﻣﺎن ﻣﺴﺠﺪى ﻧﻨﻚ اﻠﻠﻰ ﻠﺪن زﺎده‬ ‫اﻣﺎﻣﺘﻠﻚ اﺪن ذاﺗﺪر اﺻﻞ اﺳﻤﻰ ﻣﺤﻤﺪ دﻣﻦ اوﻟﺐ ﺻﺎرى ّ‬ ‫ﻣﻼ اﻠﻪ ﻣﻠﻘﺐ‬ ‫اﺪى )ﻏﻮﺑﺮﻧﺎدن ﻣﺸﭽﺮ ﻃﺎﺋﻔﻪ ﺳﻨﺪن( ﺣﺪﺗﻠﻰ اوﺗﻜﻮن ﺳﻮزﻟﻰ زاﻛﻮﻧﻨﻰ آدم‬ ‫اوﻟﺪﻏﻨﺪن ﻛﻮب ﻞ ﻟﺮ ﻗﻮﻣﻰ اﻠﻪ ﻧﺰاﻏﻠﺸﻮب ﻫﭻ ﺑﺮ آدﻣﻪ ﺗﻤﻠﻖ اﺘﻤﻮب‬ ‫اﺧﺮ ﻋﻤﺮﻨﻪ ﭼﻪ ﻗﻮﻣﻰ اﻠﻪ ﻧﺰاﻏﻠﺸﻮب اوﺗﻤﺸﺪر ﻗﻮﻟﻰ آﭼﻖ دﻧﺎﻪ او ﻗﺪر‬

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‫اﻋﺘﺒﺎر اﺘﻤﺎن آدم اﺪى ﻋﺠﺐ اوﻗﻮﺷﻠﺮى وار اﺪى ﻗﺮأﺗﻨﻚ اﺑﺘﺪاﺳﻨﻰ‬ ‫آﻗﺮوﻧﻐﻨﻪ ﺑﺎﺷﻠﺐ اﺮﺗﻪ ﻧﻤﺎزﻧﺪه اوزاق ﺳﻮره ﻟﺮدن اوﻗﻮب ﺳﻮره ﻧﻨﻚ ﻧﺼﻔﻨﺪن‬ ‫اوﺗﻜﺎچ ﺑﺎﺷﻠﺮﻨﻰ ﭼﺎﻘﺎﻮب ﺑﺮ ذوق ﺷﻮق اﻠﻪ اوازﻨﻰ ﺑﻠﻨﺪ ﭼﻘﺎرﺐ ﻧﭽﻪ‬ ‫ﺗﻮرﻟﻰ ﻣﻘﺎﻣﻠﺮه ‪ /43a/‬ﺗﻮﺷﺎردى اورﻛﺎﻧﻜﺎن اوز ﺧﻠﻘﻨﻪ ﺑﻠﻨﻤﺰﺳﻪ ده ﻨﻜﻰ‬ ‫اﺸﺘﻜﺎﻧﻠﺮ ﻛﻮﻻرﻟﻚ ﻣﺮﺗﺒﻪ ده اوﻗﻮردى ﺧﻄﺒﻪ ده دﺧﻰ او ﺗﺮﺗﺐ ده اﺪى‬ ‫ﻋﻠﻢ دن ﺑﻬﺮه ﺳﻰ آز اﺴﻪ ده ﺻﻮﻓﻰ ﻧﻤﺎﺗﻘﻮادار آدم اﺪى ﻫﺮ ﺎز ﻛﻮﻧﻰ‬ ‫اﻠﺪن ﻗﻤﻮز آﻟﺪرﺐ )ﺻﻮﻏﻮم وﻗﺘﻨﺪه دﺧﻰ ﻣﺤﻠﻪ ﺳﻨﻚ ﺑﻮﻛﻠﺮﻨﻰ ﭼﺎﻗﺮدوب(‬ ‫ﻣﺤﻠﻪ آدﻣﻠﺮﻨﻪ اﭽﻮرﻣﻚ ﻋﺎدﺗﻰ اوﻟﻮب ﺑﺮ دﻓﻌﻪ ﺑﺮ ﺑﭽﺎره آدم ﺗﻜﻠﻔﺴﺰ‬ ‫ﻗﺎﻟﻤﺶ اﻜﺎن ﺻﻮﻧﻜﺮه ﺟﻤﻌﺖ ﻛﻪ ﺑﺎرﻣﺶ ﺑﺎردﻗﺪه ﻓﻼﻧﻰ ﻮﻗﺎرى ﻮﻗﺎرى‬ ‫دﺴﻪ ﻣﻦ ﻗﻤﻮزﻏﻪ ﻛﻠﻤﺪم اوز آرا ﺗﺎﻻش ﺑﻮﻟﺐ ﺑﺮ ﻣﺴﺌﻠﻪ ﺻﻮرﻣﻘﻐﻪ ﻛﻠﺪم‬ ‫دﺪﻛﺪه ﻧﻪ ﻣﺴﺌﻠﻪ ﺳﻮراﻧﻜﺰ دﺮ ﺗﻘﺼﺮ اﻜﻰ آدم ﻧﺰاع ﻗﻠﺸﺪق ﺑﺮﻣﺰ آﺘﺪق‬ ‫ﺟﻨﺖ ﻛﻪ ﻗﺎﺷﻘﺮ ﺗﻮﻟﻜﻰ ا ّول ﻛﺮور ﺑﺮﻣﺰ آﺘﺪق ﻗﻮى ﻗﻮﺎن ﺑﻮرون ﻛﺮور‬ ‫ﺷﻮﻧﻠﺮﻧﻨﻚ ﻗﺎﺴﻰ ﺑﻮرون ﻛﺮور اﻜﺎن ﺑﺮﺳﻦ آﺮﺐ ﺑﺮﺳﻨﻜﺰ دﺮ ﺣﻀﺮت ده‬ ‫آى اﺣﻤﻖ ﻗﻮى ﺗﻮرﻏﺎﻧﺪه ﻗﺎﺷﻘﺮ ﺗﻮﻟﻜﻰ ﻗﺎﺪن ﻛﺮﺳﻮن دﺪﻛﺪه ﺗﻘﺼﺮ ﺗﻮره‬ ‫ﻧﻜﺰه ﻗﻞ ﻟﻖ ﺑﻮ ﻋﻤﻮﻣﻰ ﺿﺎﻓﺘﻨﻜﺰده ﻗﺎﺷﻘﺮ ﻃﻮن ﺗﻮﻟﻜﻰ ﻃﻮن ﻛﻪ ﺗﻮرﻏﺎن‬ ‫ﺑﺎﻠﺮ ﭼﺎﻗﺮﻠﻮب ﺗﻮرﻧﻜﺰﻛﻪ ﭼﻘﻐﺎﻧﻰ ﻧﭽﻮك ﺗﺮى ﻃﻮن ﻛﻜﺎن ﺑﺰﻟﺮﻧﻚ‬ ‫اﺘﻮﻟﻤﺎى ﻗﺎﻟﻐﺎﻧﻤﺰ ﻧﭽﻮك دﺪﻛﺪه ﺗﻮرﻛﻪ ﭼﻘﺎرﺐ اوﺗﻮرﺗﻮب ﺑﺮ ﭼﭙﺎن ﺎﭘﻮب‬ ‫ﭼﻘﺎردﻐﻰ ﻣﺮوﺪر‬ ‫‪/44a/‬‬ ‫داود ّ‬ ‫ﻣﻼ اﺑﻦ ﻋﺒﺪاﷲ‬ ‫ﺣﺎﻻ ﻛﻮك ﺗﺮاك اﻣﺎﻣﻰ دور اﺸﺘﺪﻛﻤﺰه ﻛﻮره ﻫﺮ ﻓﻨﺪه ﺧﺒﺮدار و ﻫﺮ ﻋﻠﻤﺪن‬ ‫ﺑﻬﺮه ﺳﻰ وار ذات اوﻟﻮب ﺳﻤﻰ ﭘﺎﻻدده ﻛﻤﺎل اﻟﺪﻦ ﺣﻀﺮﺗﺪن ﺗﺤﺼﻞ‬ ‫اﺘﻤﺶ ﺑﻌﺪه اﺳﺘﻨﺒﻮﻟﻪ وارﺐ ﻣﺸﻬﻮر ادﺐ اﺣﻤﺪ ﻣﺪﺣﺖ اﻓﻨﺪى اﻠﻪ اﺷﻨﺎﻟﻖ‬ ‫اﺘﻤﺸﺪر ﻣﺪﺣﺖ اﻓﻨﺪى ﺑﻮ ذاﺗﻰ ﺑﺰدن اﻜﻰ دﻓﻌﻪ ﺻﻮرادى ﻟﻜﻦ ﺑﻮ ذاﺗﻨﻨﻚ‬ ‫ﺣﻘﻘﺘﻨﻰ ﺑﻠﻤﺪﻛﻤﺪن ﺳﻮزى ﻗﺴﻘﻪ اﺪب اﺳﻤﻨﻰ اﺸﺪدم اﻣّﺎ ﻛﻮردﻛﻢ آدم دﻛﻞ‬ ‫دﺪﻛﺪه ﻋﺠﺒﺎ ﺑﻮﻠﻪ ﻣﻌﻠﻮﻣﺎﺗﻠﻰ ذاﺗﻠﺮ ﺑﺮ وﻻﺘﺪه ﺗﻮروﺑﺪه ﺑﺮﺑﺮﻠﻪ ﻛﻮرﺷﻮب‬ ‫ﺑﻠﺸﻤﺪﻜﻰ ﺗﺄﺳﻔﻠﻰ ﻛﺎرﻟﺮدﻧﺪر دﻪ رﻓﻘﻤﺰه ﻗﺮاب ﺳﻮﻠﺪى اﺪه ﺳﻮﻠﺪى اﻣّﺎ‬ ‫ﺧﻄﺎب ﺑﺰه اﺪى اﺳﺘﻨﺒﻮﻟﻰ ﻛﻮردﻛﺪﻧﺼﻨﻜﺮه اﺻﻮل ﺟﺪﺪه ﻣﺤﺒﺖ اﺘﻤﻚ‬

‫‪the dictionary‬‬

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‫اﻗﺘﻀﺎ اﺪر اﻜﻦ ﺑﻮ ذات اﺻﻮل ﻗﺪﻢ اﻠﻪ اوﻗﺘﻮب ﺟﺪﺪﻟﺮدن ﺗﺰراق ﺧﻂ‬ ‫ﺗﺎﻧﺘﻮب آﻧﻠﺮدن آرﺗﻮﻏﺮاق ﻋﻠﻢ اوﻛﺮاﺗﻮرﻣﻦ دﻪ ﻛﻠﻦ ﺟﺪﺪﭼﻰ ﻟﺮى ﻗﺒﻮل‬ ‫اﺘﻤﺪﻜﻰ ﻣﺴﻤﻮﻋﻤﺰدور واﻗﻌﺎً ﺟﺪﺪ اﺳﻤﻨﺪن ﻫﭻ ﺷﻰ ﭼﻘﻤﻮب ﻫﺮ ﺷﻰ‬ ‫اﺟﺘﻬﺎد اﻠﻪ وﺟﻮده ﻛﻠﺪﻜﻰ اﻧﻜﺎر اﺪن ﻛﺎردن دﻛﻠﺪر اﺻﻠﻨﻰ ﺑﻠﻦ آدم ﺑﻮﻠﻪ‬ ‫اﺪر ﻇﺎﻫﺮ ﺑﻦ ﻟﺮ ﻏﺮى ﻮﻟﻪ ﻛﺪر اﺻﻮل ﻗﺪﻢ اﻠﻪ ﻣﺪرﺳﻪ ﺳﻰ آﺑﺎد‬ ‫ﻃﺮﻓﻤﺰده ﻃﺮﻖ ﺳﻠﻒ دن آﺮﻟﻤﺎن ﺑﺮ ذات دور‬ ‫‪/44b/‬‬ ‫دوﻻن ﺣﺎﺟﻰ‬ ‫اﺳﻢ اﺻﻠﻰ ﻣﺤﻤﺪ ﺑﻚ اوﻟﺪﻗﺪن ﺑﺎب اﻟﻤﻢ ده ﺎزﻠﻮر‬ ‫داوﻟﻰ ﭘﻬﻠﻮان‬ ‫اﺳﻤﻰ دوﻟﺘﺸﺎه اوﻟﻮب دوﻟﻰ دﻤﻜﻠﻪ ﻣﻌﺮوف دور ﺑﻮ ذات ﺑﺮاﻧﻜﻰ ﻗﺮﻪ ﺳﻨﺪه‬ ‫ﺻﻮﻧﻜﺮه ﻣﻨﻜﺎرده ﺗﺤﺼﻞ اﺪب ﻋﻠﻢ دن ﺑﺮ آز ﺑﻬﺮه دار اﺴﻪ ده ﭘﻬﻠﻮاﻧﻠﻐﻨﻪ‬ ‫ﻣﻐﺮور و ﺷﻮﻧﻨﻚ اﻠﻪ ﻣﻌﺮوف اوﻟﺐ ّ‬ ‫ﻣﻼ اﺳﻤﻨﺪن ﺑﻰ ﺑﻬﺮه ﻗﺎﻟﻤﺶ ذات‬ ‫اﻤﺶ ﺳﻤﻰ ده اﺳﺘﻘﺎﻣﺖ اﺪب آﻧﺪه ﻣﺪﻓﻮن اوﻟﻤﺶ ﻣﺮﺣﻮم ّ‬ ‫ﻣﻼ ﻣﺎﻟﻚ اﻓﻨﺪى‬ ‫ﺳﻮﻠﻮردى داوﻟﻰ ﺧﺴﺘﻪ ﻟﻨﻤﺶ دﻪ ّ‬ ‫دﻣﻼ ﺣﺴﺎم اﻟﺪﻦ ﺣﻀﺮت ﻋﺎده ﺳﻨﻪ‬ ‫واردﻗﺪه آت ﺑﺎﺷﻨﻪ اوﺗﻮرﺗﻮب ﻣﻨﻰ ﺑﻠﻪ آﻟﺐ واردى ﻛﻮرﻓﻪ اوﺳﺘﻮﻧﺪه‬ ‫اوﺗﻮرﻣﺶ اﻜﺎن ﻛﻮزﻟﺮى ﻗﺰل ﻮزى ﺑﺮ آز ﺻﺮارﻣﺶ ﻛﺒﻰ ﻛﻮرﻧﺪى‬ ‫ﺣﻀﺮت ده ﺑﺨﺮ دﻪ ﻛﻮﻧﻜﻠﻨﻰ ﺻﻮراب آﻏﺮﻏﻨﻚ ﻧﻪ دور دﺪﻛﺪه ﻟﺒﻨﻰ‬ ‫ﻛﻮﺳﺘﺮﺐ ﺷﻮ ﺑﺮ ﻛﭽﻚ ﺟﺮاﺣﺖ ﺑﻠﻮرﻣﺶ آﻟَﻤﻰ ﻮراﻛﻤﻨﻰ ﻛﻮﺪرر ﺑﺎﺷﻘﻪ‬ ‫آﻏﺮﻐﻢ ﻮﻗﺪر دﺪى ﺣﻀﺮﺗﺪه او ﺟﺮاﺣﺖ ﻫﭻ ﻧﺴﻨﻪ اﺘﻤﺎس ﺑﺮ ﻣﺮﻫﻢ‬ ‫ﻗﻮﻤﻖ ﻛﺮك ﺗﺸﻮﻟﺐ ﻧﻤﻪ ﭼﻘﺴﻪ ﺎزﻠﻮب ﻛﺘﺎر دﺪﻛﺪه دوﻟﻰ اﺘﺪى ﺑﻮ‬ ‫درﺗﺪن اﻣﺎن ﻗﺎﻟﻤﻖ اﻣﺪم ﻮق اوﻟﻜﺎﻧﻢ اوﭼﻮن دﺧﻰ ﻏﻢ ﻗﻠﻤﺎﻤﻦ ﻣﻜﺮ ارﻣﺎﻧﻢ‬ ‫اوﻟﺪرﻛﻪ اﷲ ﺗﻌﺎﻟﻰ ﻣﻨﻜﺎ ﺑﻮ ﻗﺪر ﻗﻮة ﺑﺮوﺑﺪه ﺷﻬﺮة م ﻧﻰ ﭼﻘﺎردى اﻣّﺎ ﻛﺘﻪ‬ ‫راق آﻏﺮﻖ ﺑﺮﻟﻦ اوﻟﻤﻮب ﺑﺮ ﻛﭽﻜﻨﻪ ﺟﺮاﺣﺖ اﻠﻪ اوﻟﺘﻮردﻜﻰ دوﻟﻰ ﺷﻮ‬ ‫ﻗﺪر ﻗﻮﺗﻰ اﻠﻪ ﺑﺮ ﻛﭽﻜﻨﻪ ﺟﺮاﺣﺘﻪ ﺗﺤﻤﻞ اﺪﻣﻮب اوﻟﺪى دﺎن اﺳﻤﻜﻪ ارﻣﺎن‬ ‫ﻗﻠﻪ ﻣﻦ دﺪى ﺑﺰ ﻛﺘﺪﻛﺪن ﺑﺮ ﺳﺎﻋﺖ ﺻﻮﻧﻜﺮه ﺗﺴﻠﻢ روح اﺘﻤﺶ ‪/45a/‬‬ ‫ﺷﻮ ﺣﺎﻟﻨﺪه اﻜﻦ ﺑﺮ دﻓﻌﻪ اه دﻤﻮب ﺷﻮ ﺷﻮﻟﻖ اﻠﻪ ﻣﻰ ﺎﺧﻮد راﺳﺘﻰ اﻠﻪ‬ ‫ﻣﻰ ﺑﻮ ﺳﻮزﻧﻰ ﺳﻮﻠﺪى‬

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‫ﺑﻮ ذات ﭘﻬﻠﻮاﻧﻠﻘﺪه اﻣﺜﺎﻟﻰ ﻛﻮرﻟﻤﺎﻣﺶ اوﻟﺪﻐﻰ اﻠﻪ ﺑﺮاﺑﺮ ﺟﺜﻪ ده ﻣﺘﺼﻞ‬ ‫اﻟﺒﺪن ﻓﻞ ﻛﺒﻰ ﻛﻮرﻧﻮر اﺪى ﺑﻼك ﻗﻮل ﻟﺮى ﺗﺰ اوﺳﺘﻮﻧﻪ ﻗﻮﺪﻗﺪه ﺗﻮب‬ ‫ﺗﻮﺗﺎش اوﻟﻮردى ﺑﻮﻧﻜﺎ ﺳﻤﻰ ده ﺑﺮ ﺑﺎﺘﺒﭽﻪ اﺮﻏﺎزى ﻧﺎﻣﻨﺪه ﺑﺮ ﭘﻬﻠﻮاﻧﻰ‬ ‫ﻛﺘﻮردوب ﻛﻮراﺷﺪرﻣﻚ اوﻟﺪﻗﺪه اﺮﻏﺎزى ﺑﻮ ذاﺗﻰ ﻣﻬﺎﺑﺘﻨﺪن ﺳﺴﻜﺎﻧﻮب‬ ‫دﻋﺎﺳﻨﻰ آﻟﺐ ﻗﺎﺘﻤﺸﺪر ﺑﻮ اﺮﻏﺎزى ﭘﻬﻠﻮاﻧﻨﻰ ‪١٨٦٩‬ﻧﭽﻰ ﻠﺪه ﭘﺎدﺷﺎه‬ ‫ﻧﻚ وﻟﺪ ﻧﺠﺐ وﻻدﻤﺮ ﺳﻤﻰ ﻛﻪ ﻛﻠﺪﻛﺪه ﻛﻮردك ﻛﻮراﺷﺪى ﻟﻜﻦ ﭘﻬﻠﻮاﻧﻠﻐﻨﻪ‬ ‫ﺟﻤﻠﻪ ﺣﺮان ﻗﺎﻟﺪى ﺷﻮل وﻗﺘﺪه ﺳﻘﺎﻟﻰ ﻧﻨﻚ اﻜﻰ ﻃﺮﻓﻨﺪه ﺑﺮ آز آق ﺑﺎر‬ ‫اﺪى ﺗﺨﻤﻨﺎً ﻗﺮق ﺎﺷﻠﺮ اﭽﻨﺪه اﺪى اوﺗﻮز ﺎﺷﻠﺮ ﭼﻤﺎﺳﻨﺪه ﺑﺮ ﻜﺖ اﻠﻪ‬ ‫ﺗﻮﺗﻮﺷﻮب ﻫﭻ ﺣﺮﻛﺖ اﺘﺪرﻣﻮب ﺑﻠﻨﻰ ﺻﻘﺪى ﻘﺪى‬ ‫اﺻﻠﻰ ﻗﺰان ﻧﻮاﺣﻰﺳﻨﺪه اﺸﻜﻰ ﻗﺮﻪ ﺳﻨﺪن دور اوﻏﻠﻨﻰ ﻛﻮردك دﻮ ﺣﺎﻓﻆ‬ ‫آﻏﻪ ﺣﺎﺟﻰ ﺳﻮﻠﺪى داوﻟﻰ آﻏﺎ اﻓﻼﻃﻮن ﭘﻬﻠﻮاﻧﺪن دﻋﺎ آﻟﻤﺶ اﻤﺶ اﻓﻼﻃﻮن‬ ‫ﭘﻬﻠﻮان اﺻﻞ ﻗﺸﻘﺮ ﻗﺮﻪ ﺳﻨﺪن ﻣﻜﺎن ﺎﺧﻮد آﻧﻜﺎ ﺎﻗﻦ ﺑﺮ ﻗﺮﻪ دن ﻣﻜﺎن‬ ‫ﻗﺸﻘﺎرده اوﻗﻮب ﭼﻘﺪﻐﻨﻰ ﺳﻮﻠﻮرﻟﺮ ﺑﻮﻛﺎى ﺧﺎن وﻗﺘﻨﺪه ﭘﺘﺮﺑﻮرﻏﻪ ﺑﺎروب‬ ‫آﻧﺪه ﺑﺮ روس اﻠﻪ ﺗﻮﺗﺸﺪﻐﻨﻰ آدﻣﻠﺮ ﻧﻘﻞ اﺪرﻟﺮ ﻛﻮرﺷﻠﺮى ﺟﻮدروق اﻤﺶ‬ ‫اﻟﺦ‬ ‫ً‬ ‫ﻣﺜﻼ ﭘﺎدﺷﺎه ﭘﺎول ﺑﻌﺾ ﻟﺮ اﻟﻜﺴﻨﺪر ا ّول اﺪى دﺮﻟﺮ ﺑﻮﻛﺎى ﺧﺎن اﻠﻪ‬ ‫اﻜﺴﻰ اﻜﻰ ﻃﺮﻓﺪه اوﻟﺘﻮرﻣﺶ ﻟﺮ روس دن ﺑﺮ ﭘﻬﻠﻮاﻧﻨﻰ زﻧﺠﺮ اﻠﻪ آﻟﺐ‬ ‫ﭼﻘﻤﺶ ﺑﺶ آﻟﺘﻰ ﻛﺸﻰ آرﻗﺎﺳﻨﺪن ﺗﺎرﺗﻤﺶ ﻫﺮ ﺑﺮ اوﻣﺘﻮﻟﻮب اﻠﻜﺎرى‬ ‫ﺑﺎﺻﺪﻗﺪه آرﻗﺎداﻏﻰ زﻧﺠﺮ ﺗﻮﺗﻘﺎﻧﻠﺮ ﺗﻮﻗﺘﺎﺗﺎﻟﻤﻮب ﻘﻠﻮب ﻛﺪر اﻤﺶ ﺑﻮﻠﻪ‬ ‫ﺳﺎﺳﺖ اﻠﻪ ﻛﺘﻮروب ﻣﺪاﻧﻪ ﻗﻮﻤﺶ ﻟﺮ اﻓﻼﻃﻮﻧﺪه آﻗﺮﻧﻠﺐ ﺑﺎروب ﺳﻮﻠﺸﻤﺶ‬ ‫ﻟﺮﻛﻪ ا ّول ﻧﻮﺑﺖ ﺳﻨﻨﻚ اوﻟﺴﻮن دﻪ روﺳﻘﻪ اﺟﺎزت وﺮﻣﺶ روس ﭘﻬﻠﻮاﻧﺪه‬ ‫‪ /45b/‬اوچ دورت ﻣﺮﺗﺒﻪ اﻠﻨﻮب ﺑﺮ دﻓﻌﻪ اﻓﻼﻃﻮﻧﻨﻚ ﻗﺎرﺷﻮﺳﻨﻪ‬ ‫ﻛﻠﺪﻛﺪه ﺟﻮدروﻏﻨﻰ ﻛﻮﺳﺘﺮوب ﻛﺘﺎر اﻜﺎن اﻓﻼﻃﻮن ﻫﭻ ﺑﺮ ﺳﺴﻜﺎﻧﻤﻮب‬ ‫ﻨﻜﺎﻏﻨﻰ ﺗﻮﺳﻮب ﺗﻮرﻣﺶ روس ده ﻛﻤﺎل ﻗﻮﺗﻰ اﻠﻪ ﺑﺮ اورﻣﺶ اﻓﻼﻃﻮﻧﻨﻚ‬ ‫اﻜﻨﭽﻰ ﻃﺮف ﻗﻮﻻﻏﻨﺪن ﻗﺎن آﻗﻮب ﭼﻘﻤﺶ درﺣﺎل ﻗﻮﻻﻏﻨﻪ ﺑﺮ ﻧﺴﻨﻪ ﺗﻘﻤﺶ‬ ‫ده ﻧﻮﺑﺖ اﻓﻼﻃﻮﻧﻪ ﻛﻠﺪﻛﺪه روس ﭘﻬﻠﻮاﻧﻨﻰ ﻨﻜﺎﻗﻐﻪ ﺻﺎﻟﺪﻗﺪه اﻠﻨﻮب ﺑﺎروب‬ ‫ﻘﻠﻤﺶ اوﻟﻤﺶ ﻨﻜﺎق ﺳﻮﺎﻛﻠﺮى ﭘﺎرﭼﻪ ﭘﺎرﭼﻪ ﺑﻮﻟﻨﻮب ﻛﺘﻤﺶ ﭘﺎدﺷﺎه و ﻫﻢ‬ ‫ﺧﺎن ﻫﺮ اﻜﺴﻰ اﻓﺮﻦ اﺘﻮب اﻧﻌﺎم ﻟﺮ ﻗﻠﻤﺶ ﻟﻜﻦ اﻓﻼﻃﻮﻧﻨﻚ ﻗﻮﻻﻏﻰ ده‬ ‫ﺷﻮل ﺿﺮﺑﺪن ﺿﻌﻒ ﻟﻨﻤﺶ اﻤﺶ ﻣﺬﻛﻮر اﺮﻏﺎزى ﭘﻬﻠﻮاﻧﻨﻰ دَوﻟﻰ دن دﻋﺎ‬ ‫آﻟﻐﺎن دوﻟﻰ اﻓﻼﻃﻮن ﭘﻬﻠﻮاﻧﺪن دﻋﺎ آﻟﻐﺎن دﻪ ﺳﻮﻠﺸﺪﻠﺮ اﻓﻼﻃﻮن ﺑﺨﺎراء‬

‫‪the dictionary‬‬

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‫ﺷﺮﻔﺪه اﻣﺮ ﺣﻀﻮرﻧﺪه و ﻫﻢ اﺳﺘﺎﻧﺒﻮﻟﺪه ﺳﻠﻄﺎن ﺣﻀﻮرﻧﺪه ﻛﻮرﺷﻜﻪ ﺗﻮﺷﻮب‬ ‫ﺳﻮرﻏﺎل ﻌﻨﻰ اﻧﻌﺎﻣﻪ ﻧﺎﺋﻞ اوﻟﺪﻐﻨﻰ رواﺖ اﺪرﻟﺮ اه‬ ‫دوان ﺑﻦ ﺟﻨﺒﻚ ﺑﻦ ﭼﻜﻪ ﺑﻦ ﺗﻮرﻏﺎى ﺑﻦ – ﺑﻦ –‬ ‫ﺑﻮ ذات ﻣﺮون اﻠﻰ ﻧﻨﻚ ﺑﺮ ﺑﻮك ﻗﺪردان ﻛﺸﻰ ﺳﻰ دور ﻛﻮك ﺗﺮاك دﻮاﻧﻰ‬ ‫ﺗﻮﺷﻜﺎن ﺟﻠﻘﻰ ﻠﻨﺪه ﺗﻮﻏﺎن اوﭼﻮن اﺳﻤﻨﻰ دوان ﻗﻮﻤﺶ اوﺷﺒﻮ ‪١٣٣٠‬ﻧﭽﻰ‬ ‫ﺳﻨﻪ ده ‪ ٧٩‬ﺎﺷﻨﺪه دور ﺧﻤﺴﻪ ده دﻤﺸﺪم ﻛﻪ ﻗﻀﺎﻗﻨﻚ ﻫﺮ ﺳﻮزﻧﺪن ﺑﺮ ﻧﭽﻪ‬ ‫ﻣﻌﻨﺎ آﻟﻮب ﺑﻮﻟﻮر ﻣﻌﻠﻮم ﺑﻮﻟﺪى ﻛﻪ اوﺷﺒﻮ ‪١٣٣٠‬ﻧﭽﻰ ‪١٩١٢‬ﻧﭽﻰ ﻠﻰ ﻛﻮك‬ ‫ﺗﺮاك دﻮاﻧﻰ ﺑﻨﺎﺳﻨﻪ ‪ ٧٩‬ﻞ اوﻟﻤﺶ اوﻟﻮر‬ ‫‪/46b/‬‬ ‫ذﻛﻰ ّ‬ ‫ﻣﻼ اﺑﻦ –‬ ‫ﺣﺎﻻ ﺟﺎﺴﺎن ﺑﻠﺪه ﺳﻰ ﻧﻨﻚ اﻣﺎﻣﻰ اوﻟﻮب اﺳﻤﻰ ﻣﺴﻤﻰ ﺳﻨﻪ ﻣﻮاﻓﻖ ذﻛﻰ‬ ‫اﻟﻄﺒﻊ ذاﺗﺪر‬ ‫‪/47a/‬‬ ‫ذاﻛﺮ اﻓﻨﺪى اﺑﻦ ]آﻛﺒﺮدى[‬ ‫ﭼﻮﭼﻚ ﺑﻠﺪه ﺳﻰ ﻧﻨﻚ ﻣﻌﻠﻢ ﺛﺎﻧﺴﻰ ‪١٣٢٧‬ﻧﭽﻰ ‪١٩٠٩‬ﻧﭽﻰ ﻣﻼدﻪ ﭼﻮﭼﻚ‬ ‫ده ﻣﺪرﺳﻪء – ﻛﻠﻮب اﺳﺘﻘﺎﻣﺖ اﺘﻤﺸﺪر ]‪١٩١٧‬ﻧﭽﻰ ﻞ آﺧﺮﻧﺪه روﺳﻪ ﻛﻪ‬ ‫ﻛﻮﭼﺐ ﻛﺘﺪى[‬ ‫‪/48a/‬‬ ‫ﺣﺮف اﻟﺮاء‬ ‫رﺿﺎء اﻟﺪﻦ ﺣﻀﺮت اﺑﻦ وﻟﺪ‬

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‫ﺑﻮ ذات اﺻﻠﻰ ﺑﺎﺷﻘﻮرد ﻃﺎﺋﻔﻪ ﺳﻨﺪن اوﻟﻮب ﺑﺨﺎراء ﺷﺮﻔﺪه ﺗﺤﺼﻞ و ﺧﺘﻢ‬ ‫ﻛﺘﺐ اﺘﺪﻛﺪن ﺻﻮﻧﻜﺮه ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻮب – ﻠﺪه – ﻧﭽﻰ ﻧﻮﻣﺮ‬ ‫ﻣﺴﺠﺪده اﻣﺎم و ﻣﺪرس ﺑﻮﻟﻤﺸﺪر ﺑﻮك ﻛﺎوده ﻟﻰ ﻣﺠﺴﻢ ﻃﻮﻟﻮق ﻛﻮزﻟﺮى‬ ‫ﻛﺘﱠﻪ ﻮزى ﻗﺰﻠﻪ ﻣﺎﻞ ﻗﻮﻧﻜﻮر اﺪى ﻗﺒﺎ ﻗﺎﻟﻮن ﺻﺎﻗﺎﻟﻠﻰ اوﻟﻮب ﺳﻤﻰ‬ ‫ﭘﺎﻻدﻧﻚ اﻣﺎم و آﺧﻮﻧﺪ و ﻗﺎرى ﻟﺮى ا ّوﻟﺪه ﺑﻮ ذاﺗﻨﻚ آﻟﺪﻧﺪﻦ ﭼﻘﺐ ﺑﺨﺎراﻪ‬ ‫وارﻣﺸﻠﺮدر ﻣﺠﻠﺲ ﻟﺮده ﺑﻮ ﻛﻤﻨﻪ ﻰ اﻟﺘﻔﺎت اﺪب ﺑﺨﺎرادن ﺗﻌﻄﻞ وﻗﺘﻠﺮده‬ ‫ﺗﺎﺷﻜﻨﺪﻛﻪ ﻛﻠﻮب ﺻﺎﻻرده ﺑﻮﻧﻨﻚ آﺗﺎﺳﻰ اوﻨﻪ اﻜﻰ دﻓﻌﻪ ﻣﻬﻤﺎن اوﻟﻤﺸﺪق‬ ‫ﺣﻮل ﺟﺎﻠﺮى ﺑﺎغ و ﺑﺎﻏﺠﻪ ﻟﺮى ﻛﻮزل اﺪى آﺗﺎﺳﻰ ﻏﺎﺖ ﻣﻬﻤﺎن دوﺳﺖ‬ ‫ﻣﺴﺎﻓﺮ ﭘﺮور اﺪى دﻪ ّ‬ ‫ﻣﻼﻟﺮه ﺳﻮﻠﻮب ﻣﺤﻠﻪ ﺳﻨﺪه ﺧﺘﻢ ﻗﺮأن ﺗﻮى ﻃﻮﻣﺎﻻق‬ ‫اوﻟﻮرﺳﻪ ﻓﻘﺮى ﺎدﻧﻪ آﻟﺐ ﺗﻮرردى ﻛﻮب ﻞ ﻟﺮ اﻣﺎم و ﻣﺪرس اوﻟﻪ رق‬ ‫– ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده وﻓﺎت اﺘﺪى اﷲ رﺣﻤﺖ اﻠﺴﻮن‬ ‫ﻣﺪرﺳﻪ ﺳﻨﺪه ﺷﺎﻛﺮدﻟﺮ ﻛﻮب اوﻟﻮب آﻧﻠﺮﻧﻚ ﺷﻮﺧﻠﻘﻨﺪن ﺑﺮ ﻧﭽﻪ دﻓﻌﻪ ﺻﻮراق‬ ‫ﻟﺮه ﻣﺒﺘﻼ اوﻟﻤﺸﺪى ﺑﻌﻀﻰ ﻣﺠﻠﺴﻠﺮده ﺣﺎﺟﻰ ﻟﺮدن ﺳﻮز آﭼﻠﺪﻗﺪه اوزى‬ ‫ﻧﻨﻚ ﻣﺒﺘﻼ اوﻟﺪﻐﻰ اﺷﻠﺮدن ﺷﻜﺎﺖ اﺪرك ﻋﺠﺐ ﻛﻪ ﺑﺰم ارواﺣﻤﺰ ﺣﻀﺮت‬ ‫اﺑﺮاﻫﻢ ﻋﻠﻪ اﻟﺴﻼﻣﻨﻚ ﻧﺪاﺳﻨﺪه ﺟﻮاب ﺑﺮﻣﻮب ﻮﻗﻠﺐ ﻗﺎﻟﻤﺶ ﻣﻰ ﺣﺞ‬ ‫ﻧﺘﻰ اﻠﻪ ﺑﺮ آز آﻗﭽﻪ ﺟﻤﻊ اﺪب ﻨﻪ ﺑﺮ آز ﻗﻮﺷﻮﻟﻮرﺳﻪ ﻛﻔﺎﻪ اﺪردى دﻪ‬ ‫رك ﺷﻤﺪى ﻮرﺳﻢ اﺪى دﻪ ﺣﺮﻛﺘﻪ ﺑﺎﺷﻠﺴﻢ ﻧﻪ دن اوﻟﺴﻪ اوﻟﻮر ﺑﺮ اﺸﻪ‬ ‫ﻣﺒﺘﻼ اوﻟﻮرم ﺟﻤﻊ اﺘﻤﺶ آﻗﭽﻪ م او ﻮﻟﻪ ﻛﺪر ﺑﺘﺎر ﺣﻀﺮت اﺑﺮاﻫﻤﻨﻚ‬ ‫ﻧﺪاﺳﻰ وﻗﺘﻨﺪه ﺑﺰم ارواﺣﻤﺰ ﻮﻗﻰ ده ﻗﺎﻟﻤﺶ دﻜﺎم ﻋﺠﺒﺎ دﻪ ﺳﻮﻠﺮدى ﻨﻪ‬ ‫دﺮ اﺪﻜﻪ ﺣﻀﺮت ﺣﻖ ﺗﻌﺎﻟﻰ اﺳﺘﻄﺎﻋﺘﻠﻰ ﺑﻨﺪه ﺳﻰ ﻧﻪ ﺣﺞ ﺷﺮﻔﻰ اﺘﻤﺶ‬ ‫آﻧﺪن ﻻﺑﺪى دور ‪ /48b/‬ﺑﻮ اﻣﺮ ﺟﻠﻞ ﺧﻮاص و ﻋﻮاﻣﻪ ﺑﺮاﺑﺮدور ﻟﻜﻦ‬ ‫ﺑﺮ رواﺖ ﺑﻮﻟﻤﺎزﻣﻜﻪ ﻋﻮام اﻟﻨﺎﺳﻪ ﺑﺪل اﻠﻪ ﻓﺮﺿﻨﻚ ﺳﻘﻮﻃﻨﻪ زﺮا ﻋﻮاﻣﻨﻚ‬ ‫ﺣﺮم ﺷﺮﻔﻰ ﻛﻮروب زﺎرت اﺘﺪﻛﻨﺪن ﻛﻮرﻣﻮب اﺧﻼص ﻗﻠﺪﻐﻰ ﺑﻨﻤﭽﻪ‬ ‫آرﺗﻮق ﻛﻮرﻟﻮر زﺮا ﻛﻮررزﻛﻪ ﻋﻮام اﻟﻨﺎس ﺣﺎﺟﻰ ﺑﻮﻟﻮب ﻗﺎﺘﺪﻗﺪﻧﺼﻨﻜﺮه‬ ‫ﺣﺮﻣﻨﻚ ﺣﺮﻣﺘﻰ ﻛﻌﺒﻪ ﻧﻨﻚ ﻋﻈﻤﺘﻨﻰ ﻫﺘﻚ اﺪب ﻋﺮﺑﻠﺮﻧﻚ ﻣﻌﺎﺐ و ﻣﺜﺎﻟﺒﻨﻰ‬ ‫ﺳﻮﻠﻤﻜﺪن ﺑﺎﺷﻘﻪ ﻫﭻ ﺷﻰ ﺗﺎﺑﻤﻮر ا ّوﻟﻜﻰ اﺧﻼﺻﻨﻰ ﺗﻤﺎم ﺟﻮﺪﻗﺪن ﺑﺎﺷﻘﻪ‬ ‫ﻣﺮﺗﻜﺐ ﻛﺒﺎﺋﺮ اوﻟﻦ ﺳﻮزﻟﺮدن ﭼﻜﻨﻤﺰﻟﺮ اﻛﺮ ﻋﻮام اﻟﻨﺎﺳﻨﻚ ﻛﻨﺪى واردﻗﺪن‬ ‫ﺣﺎت و ﻣﻤﺎﺗﻨﺪه ﺑﺪل وﺮﻣﻚ ﺟﺎﺋﺰ ﺑﻠﻜﻪ اوﻟﻰ دﺎن ﺑﺮ رواﺖ ﻛﻮرﻟﺴﻪ‬ ‫ﺑﻦ اﻟﻨﺎس ﺷﺎﻊ اﺘﺴﻪ اوﻟﻮردى دﻮب ﺑﻌﺾ ﻋﻮام ﻟﺮﻧﻚ اﺧﻼﺻﻨﺪن‬ ‫ﺷﻜﺎﺖ اﺪردى ﺑﻮ ﺳﻮزﻧﻚ ﻣﻔﻬﻮﻣﻨﻰ آﻧﻜﻼﻣﺎﻧﻠﺮ ﺧﺪا ﻓﺮض ﻗﻠﻐﺎن اﺷﻨﻰ‬ ‫ﻗﻮﺪرﻣﻘﭽﻰ ﺑﻮﻟﺴﻪ دﻪ او ذاﺗﺪن ﺷﻜﺎﺖ اﺪردى او ذاﺗﻨﻚ ﻏﺮﺿﻰ ﺣﺞ دن‬

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‫ﻣﻨﻊ دﻛﻞ اﺧﻼﺻﻨﻚ ﻛﻤﺎﻟﻨﻪ ﺗﺮﻏﺐ دور ﻋﻠﻤﺎﻟﺮ وارﺳﻪ اﺧﻼﺻﻰ ﻛﻤﻞ اﻻ ّول‬ ‫اوﻟﺐ آدﻣﻠﺮﻧﻚ اﺧﻼﺻﻨﻰ زﺎده اﺪردى دﻤﻜﺪر‬ ‫ﺻﺎﺣﺐ اﻟﺘﺮﺟﻤﻪ رﺿﺎ اﻟﺪﻦ ﺣﻀﺮﺗﻨﻚ آﺗﺎﺳﻨﻰ ﺑﻌﺾ ﻟﺮ وﻟﺪ ﺑﻌﺾ ﻟﺮ‬ ‫ﻮﺳﻒ دﻮرﻟﺮ ﺑﻮﻧﻜﺎ دﺧﻰ اﻜﻰ ﻏﻠﻪ ﺑﺎن اﺪرﻟﺮ ﺑﻌﺾ ﻟﺮ دﺮﻟﺮﻛﻪ وﻟﺪ‬ ‫ﻮﺳﻒ اﻜﺴﻰ ﺑﺮ ﺷﺨﺺ اوﻟﻮب اﺻﻞ اﺳﻤﻰ وﻟﺪ اﻜﻦ ﻗﺰاق دﻓﺘﺮﻧﻪ‬ ‫ﻮﺳﻒ اﺳﻤﻠﻪ ﺎزﻟﻤﺸﺪر ﺑﻌﺾ ﻟﺮ دﺮﻟﺮﻛﻪ وﻟﺪﻧﻚ وﻓﺎﺗﻰ ﺑﻌﺪﻧﺪه آﻧﺎﺳﻨﻰ‬ ‫ﻮﺳﻒ اﺳﻤﻠﻰ ذات ﻧﻜﺎﺣﻠﻨﻮب ﻮﺳﻒ اوﻏﻠﻰ دﺎﻧﻠﺮ ﺑﻮﻧﻜﺎ ﻣﻨﺴﻮب اﺪرﻟﺮ‬ ‫ا ّوﻟﻜﻰ ﺻﻮرﺗﺪه ﻏﺎث اﻟﺪﻦ اﻠﻪ اﺧﻰ ﻻب اوﻟﻮر ﺻﻮﻧﻜﻐﻰ ﺻﻮرﺗﺪه آﺗﺎ آﻧﺎ‬ ‫ﺑﺎﺷﻘﻪ اوﻟﻮب ﻏﺎث اﻟﺪﻦ ﻧﻰ ﺣﻀﺮﺗﻨﻚ آﻏﺎﺳﻰ دﺪﻛﻠﺮى ﻓﻘﻂ ﻮﺳﻒ ّ‬ ‫ﻣﻼ‬ ‫رﺿﺎ ﺣﻀﺮﺗﻨﻚ آﻧﺎﺳﻨﻰ ﻧﻜﺎﺣﻠﺘﻤﺶ ﺳﺒﺒﺪن اوﻟﻮر ّ‬ ‫ﻣﻼ ﻮﺳﻒ ﺑﺎﺠﻜﺖ اﭽﻨﺪه‬ ‫ﻮروب وﻓﺎت اﺘﻤﺶ ﻗﺒﺮى اﻤﻞ ﺑﻮﻨﺪه ﻣﻌﻠﻮﻣﺪر اوﻻدﻟﺮى دﺧﻰ ﭼﻮﭼﻚ‬ ‫اﻃﺮاﻓﻨﺪه در‬ ‫‪/49b/‬‬ ‫رﻣﻀﺎن ﺣﺎﺟﻰ اﺑﻦ ﺳﻒ اﷲ اﺑﻦ ﺳﺪ ﺟﻌﻔﺮ اﺑﻦ ﻋﺒﺪ ﻣﻨﺎف ]ﭼﺎﻧﺸﻒ[‬ ‫اوﻟﻮب ﻧﭽﻪ ﻧﭽﻰ ﺑﺎﺑﺎﻟﺮﺪر ﺟﻬﺎﻧﺸﺎه اﻤﺶ آدﻣﻠﺮ ﭼﺎﻧﺸﺎ دﻮب ﺻﻮﻧﻜﺮه‬ ‫ﭼﺎﻧﺸﻒ ﻟﻘﺒﻰ اﻠﻪ اﺷﺘﻬﺎر اوﻟﻤﺸﻠﺮ ﺑﺮ ﻗﺎچ ﻓﺎﻣﻠﻪ دور ﺑﻮﻧﻠﺮﻧﻚ اﭽﻨﺪه‬ ‫ﺣﺎﺿﺮﻛﻰ زﻣﺎﻧﻤﺰده اﻨﻚ ﺑﺎﻰ و دﻨﺪارى اوﺷﺒﻮ ﺣﺎﺟﻰ رﻣﻀﺎن اﻓﻨﺪى‬ ‫اوﻟﻮب ﭼﻮﭼﻚ ده ﻛﻰ ﻣﺴﺠﺪﻣﺰﻧﻚ و ﻣﺪرﺳﻪ ﻣﺰﻧﻚ ﺑﺎﻧﺴﻰ و ﻣﺮﺑﻰ ﺳﻰ‬ ‫اوﻟﺪﻗﺪن ﻋﻠﻤﺎ ﺻﻨﻔﻨﺪه ذﻛﺮى ﻣﻨﺎﺳﺐ ﻛﻮرﻟﺪى ﺑﻮ ذات اﺑﺘﺪا ﺣﺎﻟﻨﺪه ﻋﻤﻰ‬ ‫اﺒﺮاﻫﻢ ﺑﺎى اﺑﻦ ﺳﺪ ﺟﻌﻔﺮﻧﻚ ﺣﺬﻣﺘﻨﺪه اﺪى ‪١٨٧٧‬ﻧﭽﻰ ﻠﺪه آﻧﺪن ﭼﻘﺐ‬ ‫اوزى ﻣﺴﺘﻘﻞ ﺗﺠﺎرﺗﻪ ﻛﺮﺷﺪى آز ﻞ ﻟﺮ ﻛﻤﻮش ﻛﺎﻣﺴﻪ ﺳﻨﻪ ﻛﺮﺸﻮب ﺑﻌﺪه‬ ‫ﺷﺨﻮ روﻣﭽﻪ ﻃﺮﻓﻠﺮده ﻛﺰﻣﺎل اﻠﻪ ﺳﻮدا ﻗﻠﻪ رق ﺧﻠﻰ ﺳﺮﻣﺎﻪ ﻗﺰاﻧﺪى‬ ‫اوزى اﻠﻪ ﺗﻮﻏﺎن اﻧﺴﻰ ﻧﻌﻤﺖ اﷲ ﻧﻨﻚ وﻓﺎﺗﻨﺪن ﺻﻮﻧﻜﺮه آﻧﻨﻚ اوﻏﻞ ﻟﺮى‬ ‫ﺣﺴﻦ ﺣﺴﻦ ﻟﺮى ﺣﺬﻣﺘﻨﻪ آﻟﺐ آﻧﻠﺮ دﺧﻰ ﻗﺎﺑﻠﺘﻠﻰ اوﻟﺪﻗﺪن و ﻫﻢ ده ﺣﺎﺟﻰ‬ ‫اﻓﻨﺪى ﻧﻨﻚ ﻧﺘﻰ ﺧﺎﻟﺺ اوﻟﺪﻗﺪن ﺑﺮى ﺑﺮﻨﻪ ﻣﻮاﻓﻖ اوﻟﻪ رق دوﻟﺖ ﻟﺮى ﺗﺮﻗﻰ‬ ‫اﺘﻤﺸﺪر ﺣﺎﻻ ﺑﻮ اﻃﺮاﻓﺪه آﻧﺪن ﺑﺎى آدم ﻛﻮرﻟﻤﻮر ﺑﺎﻠﻐﻰ اﻠﻪ ﺑﺮاﺑﺮ دﺎﻧﺘﻰ‬ ‫دﺧﻰ ﻛﻤﺎﻟﺪه اوﻟﻮب ﺑﺶ ﻧﻤﺎزده داﺋﻢ و ﻫﺮ اورﻧﻠﺮه ﺧﺮاﺗﻰ اﺮﺷﻤﺶ دور‬ ‫ﺧﺼﻮص ﻣﺴﺠﺪ ﻣﺪرﺳﻪ دﺎن اوروﻧﻠﺮه ﺑﻰ ﻣﺎﻧﻊ ﭘﻮل وﺮﻣﻚ ﺷﺎءﻧﻨﺪﻧﺪر‬

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‫اﺳﺘﻨﺒﻮﻟﺪه دﺧﻰ ﺧﺮاﺗﻠﺮ اﺪب اﻜﻰ اوچ ﻧﺸﺎن ﻋﺎﻟﻪ ﻧﺎﺋﻞ اوﻟﻤﺸﺪر‬ ‫‪١٣٣٠‬ﻧﭽﻰ ﺳﻨﻪ ‪١٩١٢‬ﻧﭽﻰ ﻞ ﻣﻜﺎرﻪ ده ﻣﺴﺠﺪ اوﭼﻮن ﻮز ﻣﻨﻚ‬ ‫ﺻﻮم ﺗﻌﻦ اﺘﻤﺸﺪر ﻧﺎﻣﻰ ﻏﺰﺗﻪ ﻟﺮده ﺎزﻟﻤﺸﺪر‬ ‫‪/52a/‬‬ ‫ﺣﺮف اﻟﺰاء‬ ‫زﻦ اﻟﻌﺎﺑﺪﻦ ﺑﻦ ﻋﺒﺪاﻟﻤﻨﺎن‬ ‫اﺻﻠﻰ ﻣﭽﻜﺮه ﻗﺮﻪ ﺳﻨﺪن اوﻟﻮب ﺑﺨﺎراء ﺷﺮﻔﺪه ﺧﺘﻢ ﻛﺘﺐ ﻗﻠﻤﺶ‬ ‫‪١٨٥٣‬ﻧﭽﻰ ﻞ ﻟﺮده ﺳﻤﻰ ﭘﺎﻻده ﻛﻠﻮب ‪٧‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪده اﻣﺎم ﺑﻮﻟﻤﺶ‬ ‫اﺪى ‪ ٤‬ﻠﺪن ﺻﻮﻧﻜﺮه ﻓﺎﻟﺞ زﺣﻤﺘﻠﻪ اﻣﺎﻣﺘﻠﻚ دن ﻗﺎﻟﻮب ‪١٨٦٠‬ﻧﭽﻰ ﻞ ده‬ ‫وﻓﺎت اﺘﺪى‬ ‫‪/52b/‬‬ ‫زﻣﺎﻧﺒﻚ اﻓﻨﺪى‬ ‫اوز آﺘﻮى ﺑﻮﻨﭽﻪ ﻛﺎﻓﻜﺎز وﻻﺘﻰ ﻗﺮﺑﻨﺪه ﺷﺮوان ﭼﻜﻰ دﻪ اﻜﻰ ﻣﺸﻬﻮر‬ ‫ﺷﻬﺮﻧﻚ ﭼﻜﻰ ﺑﻠﺪه ﺳﻨﺪن اوﻟﻮب روﺳﻪ ﻏﻤﻨﺎزﺎﺳﻨﺪه ﻗﻮرص ﻟﺮﻧﻰ ﺗﻤﺎم‬ ‫اﺘﺐ ﺳﻮدﻪ ﻟﻚ ﻣﻨﺼﺒﻨﻰ ﺣﺎﺰ اوﻟﻤﺶ اﻜﺎن ﻛﻮز آﻏﺮﺴﻰ ﺳﺒﺒﻠﻪ دواﻟﻨﻤﻖ‬ ‫اوﭼﻮن اﺳﺘﺒﻮﻟﻪ وارﺐ آﻧﺪن ﻣﺼﺮه ﻛﺘﻤﺶ ﺑﻮ ﺣﻦ ده ﻛﺎﺷﻐﺮدﻦ اﺳﺘﻨﺒﻮﻟﻪ‬ ‫اﻠﭽﻰ وارﺐ ﺳﻠﻄﺎﻧﺪن ﺑﺮ ﻧﭽﻪ ﻫﻨﺮﻣﻨﺪﻟﺮﻧﻰ اﻠﭽﻪ ﻗﻮﺷﻮب ﻗﺎﺘﺎردﻗﺪه‬ ‫ﻣﺼﺮ ﺳﻠﻄﺎﻧﻰ اﺳﻤﺎﻋﻞ ﭘﺎﺷﺎ دﺧﻰ ﺟﺎﻨﺪن دﺧﻰ اوز ﺟﺎﻧﺒﻨﺪن زﻣﺎﻧﺒﻚ‬ ‫ﻧﻰ اﻠﭽﻰ ﻟﺮه ﻗﻮﺷﻮب ﻛﺎﺷﻐﺮه ﻌﻘﻮب ﺑﻚ ﻧﻨﻚ ﺣﺬﻣﺘﻨﻪ ﻮﻟﻼﻣﺶ ﻌﻘﻮب‬ ‫ﺑﻚ ﻧﻚ وﻓﺎﺗﻨﻪ ﻗﺪر ﻛﺎﺷﻐﺮده ﺗﻮروب ﻛﺎﺷﻐﺮ ﺑﻮزﻟﺪﻐﻰ اﻠﻪ روﺳﻪ ﺮﻨﻪ‬ ‫ﭼﻘﻤﺶ اﻜﺎن ﺧﺎﻟﺺ ﺗﺮك ﻟﺮﻧﻰ اﺧﺘﺎرﻧﭽﻪ اﺳﺘﻨﺒﻮﻟﻪ ﻗﺎﺘﺎروب زﻣﺎﻧﺒﻚ ﻧﻰ‬ ‫اوز ﻛﺸﻰ ﻣﺰ دﻪ ﺒﺎرﻣﻮب ﻛﺎوﻓﻤﺎن ﺗﺎﺷﻜﻨﺪده ﺗﻮﻗﺘﺎﺗﻤﺶ ﺑﻮ اﺛﻨﺎده ﻛﺎﺑﻞ‬ ‫ﺧﺎﻧﻰ ﺷﺮﻋﻠﻰ ﺧﺎن وﻓﺎت اﺪب آﻧﺪن ﻗﺎﭼﻮب ﺗﺎﺷﻜﻨﺪده ﺗﻮران ﻋﺒﺪاﻟﺮﺣﻤﻦ‬ ‫ﺧﺎن ﻧﻰ ﺧﺎن ﻗﻠﺐ آﻓﻐﺎﻧﻪ ﺒﺎردﻛﺪه زﻣﺎﻧﺒﻚ ﻧﻰ آﻧﻜﺎ ﻗﻮﺷﻮب ﺒﺎرﻣﺶ آﻧﻰ‬ ‫ﺗﺨﺖ ﻛﻪ اوﺗﻮرﺗﻮب ﻗﺎﺘﺪﻗﺪن ﺻﻮﻧﻜﺮه ﺳﻨﻜﺎ ﺑﻮك ﺑﺮ اورون ﺑﺮورﻣﻦ دﻪ‬ ‫ﻛﺎوﻓﻤﺎن وﻋﺪه ﻗﻠﻤﺶ اﻜﺎن زﻣﺎﻧﺒﻚ ﻛﺎﺑﻞ دن ﻗﺎﺘﻘﺎﻧﻐﻪ ﭼﻪ ﻛﺎوﻓﻤﺎن ﻓﻮة‬

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‫اوﻟﻮب زﻣﺎﻧﺒﻚ اوروﻧﺴﺰ ﺑﻮش ﻗﺎﻟﻤﺶ ﻛﺎوﻓﻤﺎن اورﻧﻨﻪ ﺑﺎرﻏﺎن ﺗﺎﺷﻜﻨﺪ‬ ‫ﻏﻮﺑﺮﻧﺎﻃﻮرى زﻣﺎﻧﺒﻚ ﻧﻰ اﻟﻤﺘﺎ ﻏﻮﺑﺮﻧﺎﻃﻮرﻨﻪ ﺗﺎﺑﺸﺮوب اﻟﻤﺘﺎﻏﻪ ﺒﺎرﻣﺶ‬ ‫اﻜﻦ اﻧﺪه دﺧﻰ ﺑﺮ ﺑﭽﻪ وﻗﺘﻠﺮ ﻣﻌﻄﻞ ﻗﺎﻟﻤﺶ ‪١٨٨٣‬ﻧﭽﻰ ‪٨٤‬ﻧﭽﻰ ﻣﻼدﻪ‬ ‫ده ﺧﺘﺎى اﻠﻪ ﺣﺪود ﺗﻌﻦ اﺪﻟﺪﻛﺪه ﻓﺮﺪه ﻏﻨﺮاﻟﻨﻚ ﻣﻌﺘﻨﺪه ﭼﻮﭼﻚ ﻛﻪ‬ ‫ﻛﻠﻤﺶ اﺪى ﺑﻮ ﺎزﻟﻤﺶ ﺳﺮﻛﺬﺷﺘﻨﻰ ﺑﺰه ﺷﻮل وﻗﺘﺪه ﺣﻜﺎﻪ اﻠﻮب ﺳﻮزﻧﻚ‬ ‫اﺧﺮﻧﺪه دﺪﻜﻪ ﻛﺎوﻓﻤﺎن ﺣﺎﺗﺪه ﺑﻮﻟﺴﻪ اﺪى ﻣﻨﻜﺎ اوز ﻣﺪﻋﺎﻣﭽﻪ اﺶ ﻗﻠﻤﻖ‬ ‫اﺪى ﻣﻨﻢ ﺑﺨﺘﺴﺰﻟﻜﻤﻪ ﻛﻮره او ذات ﻓﻮة اوﻟﺪﺪه ﺑﺮ ﻧﭽﻪ ﻠﺪن ﺑﻮﺎق ﻫﻨﻮز‬ ‫ﺑﻮﺷﻘﻪ ﻮروﺑﻤﻦ ﺷﻤﺪى ﺑﻮ ﻏﻨﺮاﻻ ﺑﺮ اوروﻧﻐﻪ ﻗﻮﺎرﻣﻦ دﻪ ﺳﻮﻠﻮر ﻟﻜﻦ‬ ‫ﻗﭽﺎن اوزوﻟﻮب ﺗﻮﺷﺎرى ﻣﻌﻠﻮﻣﻢ دﻛﻞ دﻪ ﺗﺒﺴﻢ ﻧﻤﺎ ﺳﻮﻠﺪى ﺣﺪودﻟﺮى‬ ‫ﺗﻌﻦ اﺪب ﻗﺎﺘﺪﻗﺪﻧﺼﻨﻜﺮه ‪ /53a/‬ﺑﺎﺧﺘﻪ ﺑﻠﺪه ﺳﻨﻪ اوﭼﺎﺳﺘﻜﺎواى ﻟﻖ رﺗﺒﻪ‬ ‫ﺳﻰ اﻠﻪ ﻛﻠﺪى ﺑﺮار ﻠﺪن ﺻﻮﻧﻜﺮه ﻛﻮﻧﺼﻞ ﺑﺎﻟﻘﺎﭼﻦ اﻜﺎوﻟﺮى ﻧﻨﻚ اراﺳﻨﻪ‬ ‫اﺧﺘﻼف ﺗﻮﺷﻮب ﺑﻮﻧﻜﺎ واﺳﻄﻪ اوﻟﻪ رق ﺑﺮ دﻓﻌ ًﻪ ﺮاﺷﺪرﻣﻖ اﺴﻜﺪه ﻨﻪ‬ ‫‪١٨٨٥‬ﻧﭽﻰ ﻠﻐﻰ روﺳﻪ ﻧﻨﻚ ﺣﺪودده ﺎﺗﻤﺶ ‪ ١٦‬ﻛﺸﻰ اﺗﺮات اﻠﻪ ﺧﺘﺎﻨﻚ‬ ‫ﭼﺮﻜﻰ آراﺳﻨﺪه اوق ﭼﻘﺐ ﺧﻤﺴﻪ ده ﺎزﻟﺪﻐﻰ ﺑﺎﻧﻠﻪ ﺑﺮ روس و ﺑﺮ ﻧﭽﻪ‬ ‫ﺧﺘﺎى ﻃﺮﻓﺪن آدم ﺗﻠﻒ اوﻟﺪﻐﻰ ﺳﺒﺒﺪن ﻣﻮأﺧﺬه اﺪﻠﻪ رك ﺑﺎﺧﺘﻪ دن ﻛﺘﻤﺶ‬ ‫اﺪى آﻧﺪن ﺗﺎﺷﻜﻨﺪ ﻏﻮﺑﺮﻧﺎﻃﻮرﻨﻪ ﺗﺮﺟﻤﺎن اوﻟﻮب ﺑﺮ ﻧﭽﻪ ﻠﺪن ﺻﻮﻧﻜﺮه‬ ‫اﻣﺮ ﺑﺨﺎرا ﻋﺒﺪاﻻﺣﺪ ﺧﺎن ﺣﻀﺮﺗﻠﺮى ﻧﻨﻚ ﺣﺬﻣﺘﻨﻪ داﺧﻞ اوﻟﺪﻐﻰ ﻣﺴﻤﻮﻋﻤﺰ‬ ‫اﺪى ﺣﺎﻻ ﻌﻨﻰ اوﺷﺒﻮ ‪١٣٢٩‬ﻧﭽﻰ ﺗﺎرﺨﻨﺪه ﻧﻪ ﺮده اوﻟﺪﻐﻰ ﺣﺎت‬ ‫و ﻣﻤﺎﺗﻰ ﻣﻌﻠﻮﻣﻢ اوﻟﻤﺪى ﻗﻮﻧﻜﻮر ﺗﻮﺳﻠﻰ ﻗﺒﺎ ﻗﺮا ﺻﻘﺎﻟﻠﻰ ﻣﺠﺴﻢ آدم اﺪى‬ ‫ﺟﺰﺋﺎﺗﺪن ﺧﻠﻰ ﻓﻀﻠﺘﻰ دا اوﻟﻮب ﺎﻗﺸﻠﻰ ﻗﺼﻪ و ﺣﻜﺎﻪ ﻟﺮى دﺧﻰ ﻓﺼﺎﺣﺘﻠﻪ‬ ‫ادا اﺪر اﺪى‬ ‫ﺑﻮ ذات ﺗﻮﻏﺮﺳﻨﺪه ﻛﻮﻧﺼﻞ ﺑﺎﻟﻘﺎﭼﻨﺪه آرى ﺳﺰﻧﻚ دﺪﻛﻨﻜﺰ ﻛﺒﻰ دور ﻣﻨﺪه‬ ‫ﻤﺎن ﻛﺸﻰ دﻤﻮرم ﻛﺸﻰ دن ﭘﺎره ﻤﺰ آدﻣﻪ ﻤﺎن ﺳﻮز دﻤﺰ ﻓﻘﻂ ﺑﺮ‬ ‫ﻗﺼﻮرى وارﻛﻪ ﺑﺮ ﻃﺮﻓﺪن آﻟﺴﻪ آﻧﻜﺎ ﻃﺮف ﻛﺮﻟﻚ ﻗﻠﺴﻪ او ﻧﻔﺴﻨﺪن دﺮ‬ ‫اﺪﻠﻮردﻜﻪ اﻧﺴﺎﻧﻨﻚ ﻃﺒﻌﺘﻨﺪن دور اﻣّﺎ ﻫﭻ ﺷﻰ آﻟﻤﻮب ﻣﺠﺮد ﺑﺮ ﻃﺮﻓﻰ‬ ‫ﺗﻮﺗﻮب ﻣﺨﺎﻟﻔﺖ اﺘﻤﻚ ﻧﻪ اﻧﺴﺎﻧﺖ دﻛﻞ و ﻧﻪ ده ﻋﺪاﻟﺖ ﻟﻚ دﻛﻞ ﺑﻮراﺳﻰ‬ ‫ﺑﻠﻤﺪﻛﻨﺪن ﻌﻨﻰ ﺑﻠﻮﻣﺰﻟﻜﻨﺪن ﻛﻠﻮر دىه ﺳﻮﻠﺪى واﻗﻌﺎً رﺷﻮﺗﺪن ﻗﺎﭼﺎردى‬ ‫ﻃﺮﻓﻜﺮﻟﻚ اﺪرﺳﻪ ﻣﺠﺮد ﺑﻮﻟﻮﺷﻮردى‬

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‫ﺣﺮف اﻟﺴﻦ‬ ‫‪/53b/‬‬ ‫ﺳﻠﻢ ﻛﺮاى ﻣﻔﺘﻰ‬ ‫زﻣﺎﻧﻤﺰﻧﻚ _ ﻧﭽﻰ ﻣﻔﺘﻰ ﺳﻰ اوﻟﻮب ﺑﻮﻧﻨﻚ اﺎﻣﻨﺪه ָ‬ ‫ﻛﻼ ﻗﻀﺎﻗﻪ دوﺧﺎوﻧﺎى‬ ‫ﺻﺎﺑﺮﻧﻪ ﻪ ﻛﺮﻣﺶ اﺪى ﺑﻌﺪه ﻨﻪ ﺑﻮﻧﻨﻚ اﺎﻣﻨﺪه ﺗﺼﺮﻓﻨﺪن ﭼﻘﺪى ﺑﻮ ذات‬ ‫ﺗﻔﻜﻠﻒ اﻠﻪ ﻣﻠﻘﺐ دورﻛﻪ اﺻﻠﻰ آق ﺗﻮﻏﻠﻘﺪن اوﻧﻨﺎن ﺧﺎﻧﻪ ﻣﻨﺘﻬﻰ اوﻟﻮب‬ ‫ﱠ‬ ‫ﺗﻮﻛﻞ ﺧﺎﻧﻪ اﺮﺸﻮر روﺳﻠﺮ ﺗﻮﻛﻞ دﻮب ﺻﻮﻧﻜﺮه ﺗﻮﻛﻠﻒ ﺗﺎﻓﻘﻠﻒ اﻠﻪ‬ ‫ﺗﺤﺮﻒ اﺪﻟﻤﺶ ﺑﻮ ذاﺗﻨﻚ ﻧﺴﺒﻰ اوﻧﻨﺎن ﺧﺎﻧﻪ ﭼﻪ ﺗﻮارﺨﻠﺮده ﻣﺴﻄﻮر اوﻟﺐ‬ ‫ً‬ ‫ﻣﻔﺼﻼ ﺎزﻟﻤﺶ اوﻟﻤﻐﻠﻪ ﺑﻮراده‬ ‫اوﻧﻨﺎن ﺧﺎﻧﺪن ﻮﻗﺎروﺳﻰ ﺗﻮارﺦ ﺧﻤﺴﻪ ده‬ ‫اوﻧﻨﺎن ﺧﺎﻧﻪ ﻗﺪر ﺑﺎﺑﻪ ﻟﺮى ذﻛﺮ اﺪﻟﺪى ﺑﻮﻧﻠﺮدور اﻟﺦ‬ ‫‪/54b/‬‬ ‫ﺳﻒ اﻟﺪﻦ اﺑﻦ ﺣﺴﻦ ﺳﻮﻧﺎﻮف‬ ‫وارﺷﺎو ﺑﻠﺪه ﺳﻰ ﻧﻨﻚ اﻣﺎﻣﻰ اوﻟﻮب ﺣﺞ ﺳﻔﺮﻣﺰده ﺑﻮ ذات اﻠﻪ ﻫﻤﺼﺤﺒﺖ‬ ‫اوﻟﻤﺶ اﺪك اﺑﺘﺪا ﻏﻮﺑﺎردﺴﻜﻰ ﭘﻮﻟﻜﺪه ﺣﺬﻣﺖ اﺪب ﻋﺴﻜﺮﻪ ﺣﺬﻣﺘﻨﺪه‬ ‫آﺧﻮﻧﺪﻟﻚ رﺗﺒﻪ ﺳﻨﻰ ﺣﺎﺰ اوﻟﻤﺶ ﺑﺰم واردﻏﻤﺰ ﺳﻨﻪ ده ﺧﺬﻣﺘﻪ داﺧﻞ‬ ‫اوﻟﺪﻏﻨﻪ ﻗﺮق ﻠﺪن زﺎده اوﻟﺪﻐﻨﻰ ﺳﻮﻠﺪى ﻋﻠﻢ دن ﺑﻬﺮه ﺳﻰ آز اوﻟﻮب ﻓﻘﻂ‬ ‫ﺳﻮادﺧﺎﻧﻠﻖ ﺳﻼم ﺧﻂ ﻟﻖ دن آرﺗﻮق ﻫﻨﺮى ﻣﻌﻠﻮم اوﻟﻤﺪى ﺳﻮزﻟﺮى ﻋﻮام‬ ‫اﻟﻨﺎﺳﻨﻜﺪه ﻋﺠﺐ راﻛﻰ ﻛﺒﻰ اﺪى ﻫﺮ ﻛﻮن ﻧﻮﻣﺮﻣﺰﻛﻪ ﻛﻠﻮب اوﺗﻮرردى‬ ‫ﻧﻤﺎز وﻗﺘﻰ ﻛﻠﻮب ﺑﺰﻟﺮ ﻧﻤﺎز اوﻗﻮدﻗﺪه او ذات ﺗﻚ اوﺗﻮرردى ﻣﻦ ﻧﻤﺎزﻧﻰ‬ ‫ﺟﻤﻌﻪ دن ﺟﻤﻌﻪ ده اوﻗﻮرم دﺪﻛﺪه ﺑﺎﺷﻘﻪ ﻧﻤﺎزﻟﺮﻧﻰ ﻧﻠﻮرﺳﺰ دﺪم ﺟﻤﻌﻪ‬ ‫ﻛﻮن ﻗﻀﺎ اﺪرم ﺟﻮاﺑﻨﻰ وﺮدى ﻧﻪ اوﻠﻪ اﺪرﺳﺰ دﺪﻛﺪه ﺑﺰم ﺮده ﺑﺮ‬ ‫ّ‬ ‫ﻣﻼ وار اﺪى ﻧﻤﺎزﻧﻰ ﺗﻮﻧﻠﺮده ﺗﻮروب اوﻗﻮر دﺮﻟﺮ اﺪى اﺧﺮده اوﻨﻪ‬ ‫ﺟﺎﻏﺎرﻏﻪ اوﺗﻮن ﺗﺎﺑﺎﻟﻤﻮب آﺑﺰار آﻏﺎﭼﻠﺮﻨﻪ ﭼﻪ ﺟﺎﻏﻮب ﺑﺘﻮرﻛﺎن ﺑﻚ‬ ‫ﺻﻮﻓﻰ ﻟﻖ ده ﻛﺸﻰ ﻛﻪ ﻛﻠﻮﺷﻤﻮر ﺟﻮاﺑﻨﻰ وﺮدى ﻨﻪ ﺳﻮﻠﺪى ﻛﺘﺎﺑﻠﺮده ده‬ ‫ﻛﻠﻮﺷﻤﻜﺎن ﺳﻮزﻟﺮﻧﻰ ﺎزوب ﺑﺘﻮرﻛﺎن ﺑﺮ ﻛﺘﺎﺑﺪه ﻛﻮردم ﻗﺮق ﻛﻮن اﺮﺗﻪ‬ ‫ﻧﻤﺎزﻨﻰ ﻗﻀﺎى ﻗﻠﻤﺎى اوﻗﻮﺳﻪ آﻧﻜﺎ رزق اﺰﻟﻤﻜﺎن ﺮدن ﻛﻠﻮر دﺐ ﻣﻦ‬ ‫ﺳﻜﺴﺎن ﻛﻮن ﻛﻮن ﭼﻘﺎرﻣﺎى ﻧﻤﺎزم اوﻗﻮدم اﺰﻟﻤﺎى ﻛﻠﻜﺎن رزق ﻧﻰ ﻛﻮرﻣﺪم‬

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‫ﺑﺎﻏﻰ ﺑﺮ ﻛﻮﻰ ﺗﻮراﺑﺰ اﺰﻟﺒﺪه ﺗﺎوب ﺑﻮﻟﻤﻰ دﺪى‬ ‫ﻨﻪ ﺑﺮ ﻛﻮن ﻛﻠﺪﻛﺪه ﺣﺎﺟﻰ رﻣﻀﺎﻧﻐﻪ ﺧﻄﺎب اﺪوب رﻣﻀﺎن اﺒﺪاش ﻟﺮﻧﻚ‬ ‫ﺳﻨﻰ ﺣﺎﺟﻰ ﺣﺎﺟﻰ دﺐ اﺘﻪ ﻟﺮ ﺳﻦ ﺑﻮروﻧﺪه ﺣﺞ ﻛﻪ ﺑﺎرﻏﺎﻧﻤﻪ ﻧﻰ ﺑﺎردم‬ ‫ﺗﻘﺼﺮ ﻋﺮﻓﺎﺗﻘﻪ ﭼﻘﺪﻧﻜﻤﻪ ﭼﻘﺪم ﺻﻮﻧﻚ آﻧﺪه ﺣﻮا آﺗﺎ ﺣﻮا آﻧﺎﻧﻰ ﻛﻮردﻧﻜﻤﻪ‬ ‫ﺣﺎﺟﺪه ‪ /55a/‬ﺗﺒﺴﻢ اﺪب او ذات ﺷﺮﻒ ﻟﺮ ﺑﺰدن ﺑﻮروﻧﺮاق ﻛﻠﻮب‬ ‫ﻛﺘﻤﺸﻠﺮ اﻜﻦ ﻛﻮراﻟﻤﺪق دﻪ ﺟﻮاب وﺮدى )آﻻﻤﻰ ﻧﻰ دﺪى( ﻨﻪ ﺑﺮ ﻛﻮن‬ ‫ﻛﻠﻜﺎن ﭼﻬﺮه ﺳﻰ ﺑﺮ ﭘﺎرﭼﻪ ﺧﻔﺎﻧﻤﺎ اوﻟﺪﻗﺪن اﻓﻨﺪم ﺑﻮ ﻛﻮن ﺳﺲ راك ﺳﺰ‬ ‫دﺪﻛﺪه ﻓﻼن ﻓﻼﻧﭻ ﻛﻪ ﺑﺎرﻏﺎن اﺪم ﻏﺰﺖ اوﻗﻮب اوﺗﻮرا اﻜﺎن ﻣﻨﻪ ﺗﻮروك‬ ‫ﺑﺮﻟﻦ ﻮﻧﺎن ﺻﻮﻏﻮش ﺑﺎﺷﻼﻏﺎﻧﻠﺮ اﻨﺪى ﺗﻮروﻛﻨﻰ اﺸﺪن ﭼﻘﺎراﻟﺮ دﺪى‬ ‫ﺷﻮﻧﻜﺎر ﺧﻔﺎﻣﻦ دﺪى ده اﷲ ﺗﻌﺎﻟﻰ ﻧﻨﻚ اﺷﻰده ﺑﻚ ﺗﻮرودﻧﻰ دﺪى ﻧﭽﻮك‬ ‫دﺪﻛﺪه ﻣﻨﻪ ﺳﻦ ﻗﺮا اﷲ ﺗﻌﺎﻟﻰ ﻛﺎﻓﺮﻧﻰ ﺑﺎى ﻗﻠﻐﺎن ﺑﺎى ﻟﻖ آرﻗﺎﺳﻨﺪه آﻧﻠﺮ‬ ‫ﻛﻮﭼﻠﻰ ﺑﻮﻟﻐﺎن آ ﻣﺴﻠﻤﺎﻧﻨﻰ ﻓﻘﺮ ﻗﻠﻐﺎن آﻗﭽﻪ ﺑﻮﻟﻤﻐﺎچ ﻛﻮﭼﺪه ﻮق اوزى‬ ‫ﺷﻮﻻى ﺎراﺗﻪ ده ﻨﻪ ﺑﻮرق اﺘﻪ ﻛﺎﻓﺮ ﺑﺮﻟﻦ ﺻﻮﻏﺸﺪه آﻧﻰ ﻣﺴﻠﻤﺎﻧﻠﻘﻐﻪ اوﻧﺪه‬ ‫آﻻى اﺘﻜﺎﻧﺪﻧﺪه ﻣﺴﻠﻤﺎﻧﻨﻰ ﺑﺎى ﻗﻠﺐ ﻛﺎﻓﺮﻧﻰ ﻓﻘﺮ ﻗﻠﺴﻪ آﻧﻜﺎ ﺻﻮﻏﺶ ﻛﺮك‬ ‫ﺗﻮﻛﻞ اوزوك ﻣﺴﻠﻤﺎن ﺑﻮﻟﻪ دﺐ ﺑﻮ ﺳﻮزﻧﻰ ﻏﺎﺖ ﻛﺎﻮش ﻮزى ﺑﺮﻟﻦ‬ ‫ﻛﻮزﻨﻰ ﻮﻣﻮب ﭼﺮاﻨﻰ ﺳﺘﻮب ﺳﻮﻠﺪى ﺑﻮ ﺳﻮز ﻇﺎﻫﺮه ﻧﻈﺮاً ﺑﻚ آﻏﺮ‬ ‫اﺸﺪﻟﺴﻪ ده ﺑﭽﺎره ﻣﺴﻠﻤﺎن اوﭼﻮن ﺟﺎﻧﻰ آﭼﻮب ﻧﻬﺎﺖ اﺴﺮﻛﺐ ﺟﻠﱠﻜﺎﻧﺪن‬ ‫ﺑﻰ اﺧﺘﺎر ﻛﻮﻧﻜﻠﻨﺪن ﻛﭽﻦ ﺳﺮﻨﻰ اﺷﻜﺎره اﻠﺪى ﺧﺼﻮﺻﺎً ﻓﻼن ﻓﻼﻧﭻ ﻧﻨﻚ‬ ‫ﺗﺮﻛﻨﻰ اﺸﺪن ﭼﻘﺎراﻟﺮ دﺎن ﺳﻮزى ﻮراﻛﻨﻪ داغ اوﻟﻤﺸﺪر آﺧﺮده او ]ﻓﻼن[‬ ‫ﻓﻼﻧﭻ ﻣﻠﻌﻮﻧﻨﻚ دﺪﻛﻨﭽﻪ اوﻟﻤﻮب ﻣﺤﺎرﺑﻪ آﻧﻨﻚ ﻋﻜﺴﻰ اﻠﻪ ﺧﻄﺎﻣﻪ اﺮدﻛﻰ‬ ‫ﺧﻤﺴﻪ ﻣﺰﻧﻚ ﺣﺞ ﺳﻔﺮﻧﺪه ﺎزﻠﻮب ﻛﭽﻤﺸﺪر ﺑﻮ ﻛﺒﻰ ﻋﺠﺐ ﺳﻮزﻟﺮى ﻛﻮب‬ ‫اﺪى ﺟﻤﻠﻪ ﺳﻨﻰ ﺎزﻣﻖ درﻛﺎر دﻛﻞ ﺑﺰم ﻛﻮردﻛﻤﺰدن اون ﻞ ﻟﺮ ﺻﻮﻧﻜﺮه‬ ‫ﻌﻨﻰ ‪١٣٢٥‬ﻧﭽﻰ ﻫﺠﺮﻪ ﻟﺮده وﻓﺎت اوﻟﺪﻐﻰ ﻏﺰﺘﻪ ﻟﺮده ﻛﻮرﻟﺪى ﺗﺠﺎوز اﷲ‬ ‫ﻋﻦ ﺳﺂءﺗﻪ ﺎﺷﻠﺮى ﺘﻤﺶ ﻟﺮدن آﺷﻤﺶ اوﻟﻪ‬ ‫ﺣﺴﺎﺑﺪه ﻣﻠﻮﻧﺪن ﻛﻢ اﻠﻪ ﻣﻄﻠﻘﺎً ﺳﻮﻠﻤﺰدى وارﺷﺎوده ﻧﻘﺪر ﻋﺴﻜﺮ وار‬ ‫دﺪﻛﻤﺪه ﭘﺎﻟﺘﺮا ﻣﻠﻮن ﻋﺴﻜﺮ ﺗﻮرا آﻧﺪن ﻛﻢ ﺑﻮﻟﻮرﻏﻪ ﺎراﻣﻰ ﺑﺎش ﺗﺎرﺗﻪ ﻟﺮ‬ ‫دﺪى ﺑﺮ ﻛﻮن وارﺷﺎو ﻛﻨﺎزى ﻧﻨﻚ ﭼﻮﻮﻧﺪن ﺎﺻﺎﻏﺎن ﭘﺎﻣﺘﻨﻮﻛﻨﻪ ﺑﺎروب ﺑﻮ‬ ‫ﻗﺎﻧﭽﻪ ﺑﺮﻟﻦ ﺗﻮرﻏﺎﻧﺪر دﺪﻛﻤﺪه اون ﻣﻠﻮن ﭼﻘﻐﺎﻧﺪر دﺪى ﻫﻜﺬا‬

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‫‪/56a/‬‬ ‫ﺳﻠﻤﺎن ﻗﺎرى اﺑﻦ اﺒﺮاﻫﻢ ﺑﺎى ﺷﻤﻮى‬ ‫ﺳﻠﻤﺎن ﻗﺎرى اﺑﺘﺪا ﺳﻰﻣﻰ ﭘﺎﻻدده رﺿﺎ اﻟﺪﻦ ﺣﻀﺮﺗﺪن ﺣﻔﻆ ﻛﻼم اﷲ‬ ‫اﺪب ﺑﻌﺪه ﺑﺨﺎراء ﺷﺮﻔﻪ وارﺐ ﻗﺎرى ﻟﻘﺪه ﻧﻈﺮى ]ﻮق[ ﻧﺎدر ﺑﺮ ذات‬ ‫اﺪى ﻗﺮاءﺗﺪه ﻛﻤﺎل ﺳﺮﻋﺖ اﻠﻪ اوﻗﻮر اﻜﻦ ﺑﺮ ﻛﻠﻤﻪ ده ﺑﻠﻜﻪ ﺑﺮ ﺣﺮﻓﺪه‬ ‫ﻣﺒﻬﻢ ﻗﺎﻟﺪردﻐﻰ ﻣﻌﻠﻮم دﻛﻠﺪر ﺳﺎﻣﻊ ﻏﻪ اﺣﺘﺎﺟﻰ اوﻟﻤﻮب اﺣﺎﻧﺎً ﻣﺸﺎﺑﻬﺎﺗﺪه‬ ‫آوش ﻛﺪر اﺴﻪ ﺗﺰ آﻧﺪه ﻨﻪ اوزى اﻋﺎده اﺪر اﺪى ﻟﻘﻤﻪ ﻰ ﻣﻄﻠﻖ ﻗﺒﻮل‬ ‫اﺘﻤﻮب ﻟﻘﻤﻪ وﺮن اوﻟﻮرﺳﻪ اﻧﻜﺎ رﻏﻤﺎً ﻏﺮة اﻠﻪ ﺑﺮ اوﻗﻮب ﻛﺪردﻜﻰ‬ ‫اﺧﺘﺎرﻧﭽﻪ اوﻗﻮرﺳﻪ ﺑﺶ ﺗﺴﺒﺢ ﺳﺎﻋﺖ ﺎرﻣﺪه ﺗﻤﺎم اﺪر اﻜﻦ ﻟﻘﻤﻪ وﺮه‬ ‫ﻧﻨﻚ آﭼﻮﻧﺪه ﺑﺮ ﺳﺎﻋﺘﺪه ادا اﺪردى ﺧﺘﻢ اوﭼﻮن ﻧﺴﻨﻪ ﻗﺒﻮل اﺘﻤﺰدى ﺑﺎﺒﺘﭽﻪ‬ ‫ﻟﻚ ﺻﻔﺘﻨﻰ ﻮﻤﺎدى ﻗﺮاءﺗﺪه ﻣﻜﻤﻞ ﻣﻘﺎﻣﻰ ﺎﻗﺸﻠﻰ اوازى ﺻﺎف ﺑﺮ ﻗﺎرى‬ ‫ﺑﻰ ﻣﺜﻞ اﺪى ﺎﺷﻠﺮى ﻗﺮق ﻟﺮ اﭽﻨﺪه ‪١٨٧٩‬ﻧﭽﻰ ﺳﻨﻪ ده ﺎﺧﻮد ‪٨٠‬ﻧﭽﻰ‬ ‫ﺳﻨﻪ ده وﻓﺎت اﺘﻤﺸﺪر ﺧﺪا رﺣﻤﺖ اﻠﻪ‬ ‫‪/56b/‬‬ ‫ﺳﺎﻋﺖ ﺟﺎن اﺑﻦ –‬ ‫ﺗﺎﺷﻜﻨﺪى اﻻﺻﻞ اوﻟﻮب ﺑﺮ ﻧﭽﻪ وﻗﺖ ﻟﺮ اﻟﻤﺘﺎده ﺗﻮرﻣﺶ اﻜﻦ ‪١٣٠٠‬ﻧﭽﻰ‬ ‫ﺳﻨﻪ ﻟﺮده ﭼﻮﭼﻚ ﺷﻬﺮﻨﻪ ﻛﻠﻮب ﻧﻈﺮﺑﺎﻮف ﻟﺮﻧﻚ ﺣﺬﻣﺘﻨﺪه ﺗﻮردى ‪١٣٢٠‬ﻧﭽﻰ‬ ‫ﺳﻨﻪ ﻟﺮده ﻧﻈﺮﺑﺎﻮﻓﻠﺮدن آﺮﻠﻮب اوز اﺳﺘﻘﻼﻟﻨﭽﻪ ﺳﺎوداﻪ ﻛﺮﺷﺪى ﺑﺮ ﺧﻠﻰ‬ ‫ﺻﻮﻣﻪ ﺼﺎب روﻣﭽﻪ ﺑﻠﺪه ﺳﻨﺪه و ﭼﻮﭼﻜﺪه ﻋﻤﺎرﺗﻠﺮى واردور ﺑﻮ ذات‬ ‫ﻧﻪ اﻣﺎم و ﻧﻪ ﻗﺎرى اوﻟﻤﻮب آ ّوﻟﺪن ﺗﺠﺎرت اﻠﻪ ﻮرﻣﺶ اﺴﻪ ده اﺳﺘﻌﺪادى‬ ‫ﻛﻤﺎﻟﺪه اوﻟﺪﻏﻨﺪن ﻫﺮ ﻓﻨﻜﻪ ﺧﺼﻮﺻﺎً ﺟﺰﺋﺎت ﺑﺎﺑﻨﺪه ﻣﻬﺎرﺗﻰ اوﻟﻮب ﻓﺎرﺳﻰ‬ ‫اﺑﺎﺗﻠﺮﻧﻚ اﻨﻚ ﻗﻤﺖ ﻟﺮﻨﻰ ﻣﻄﺎﻟﻌﻪ ﻪ ﻗﺎدر و اﺳﺘﻨﺒﻮل ﻏﺰﺗﻪ ﻟﺮﻨﻰ و‬ ‫ژورﻧﺎل ﻟﺮﻨﻰ ﻣﻔﻬﻮﻣﻨﻰ آﻧﻜﻼﻣﻘﺪه ﻧﺎدر ﺳﻮأﻟﺪه ﻓﺼﺢ ﺟﻮاﺑﺪه ﺳﺮﻊ ﺑﺮ ﺑﻠﻎ‬ ‫آدﻣﺪور ﺑﻨﺎﺑﺮﻦ ﺑﻮ ذاﺗﻰ ﺗﺠﺎر ﺻﻨﻔﻨﺪن آﺮوب ﻋﻠﻤﺎ ﺻﻨﻔﻨﻪ ﺎزدق ﭼﻮﻧﻜﻪ‬ ‫ﺑﻮﻠﻪ ﺑﺮ ﺻﺒﻮر ﺗﺤﻤﻞ ﻟﻰ ﺑﻮك ذاﺗﻰ ﻋﺎدى ﻋﻮام ﻗﺘﺎرﻧﺪه ﺻﺎﻤﻖ ﻛﺘﻪ‬ ‫ﻫﻮﻛﻮزى ﻗﻮى اﻠﻪ ﺎﻤﺎق ﻛﺒﻰ اوﻟﻮر‬

‫‪the dictionary‬‬

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‫ﻋﻠﻤﺎ ﻗﺎﺷﻨﺪه ّ‬ ‫ﻣﻼ ﺳﻮداﻛﺮ ﻗﺎﺷﻨﺪه ﺑﺎى ﻫﺰل و ﻣﻄﺎﺒﻪ ده ﻫﺮ ﻛﻤﻨﻚ ﺳﻮزﻨﻪ‬ ‫ﻛﻮره ﺟﻮاب وﺮوب ﻧﻪ ﻗﺪر آﻏﺮ ﺳﻮزﻟﺮ ﺳﻮﻠﻨﺴﻪ ﻨﻪ آﻧﻰ ﺳﻮز اﻠﻪ‬ ‫اﺳﻜﺎت اﺪب ﻫﭻ ﻛﻤﻪ ﻛﺎﻮش ﻮزﻨﻰ ﻛﻮﺳﺘﺮﻣﻚ ﻮﻗﺪر‬ ‫ﻛﻮب ﻣﻄﺎﺒﻪ دن ﺑﺮى ﺣﻀﺮت ﻣﺎن ﻧﻌﻤﺎن ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﺪﻛﺪه اﺮﺗﻪ ﻧﻤﺎزﻨﻪ‬ ‫ﻣﺴﺠﺪه ﻛﻠﻤﺎﻧﻠﺮى ﺗﻌﺰﺮ اﻠﻪ ﺗﻬﺪﺪ اﺪب ﺑﺮ ﻛﻮن ﺑﺎىﻟﺮدن ﺑﺮ اﻜﻰ آدم و‬ ‫ﺑﭽﺎره ﻟﺮدن دﺧﻰ ﺑﺮ اﻜﻰ آدم ﻧﻤﺎزه ﭼﻘﺎﻣﺎﻣﺶ اﻜﻦ اﺑﺘﺪا ﻓﻘﺮﻟﺮى ﺗﻌﺰﺮ‬ ‫اﺪرده ﺑﻌﺪه ﺑﺮ ﺑﺎﻨﻚ اﺸﻮﻛﻨﻪ وارﻣﺸﻠﺮ آﻧﻰ ﭼﻘﺎرﻣﻘﻐﻪ ﺟﺮأﺗﻠﻚ اﺪه ﻣﻮب‬ ‫ﻗﺎﺘﺪﻗﻠﺮﻧﺪه ﻛﻮﭼﻪ ده ﺑﺮ ﻓﻘﺮ ﺧﺘﺎى ﻛﻮرﻧﻮر ﺳﺎﻋﺘﺠﺎﻧﺪه ﺗﻘﺼﺮ ﻣﻨﻪ ﺗﻌﺰﺮ‬ ‫ﻣﺴﺘﺤﻖ آدم اروﻧﻜﺰ دﺮ ﺑﻮ ﺧﺘﺎﻜﻮ دﺪﻛﺪه ﻛﻢ اوﻟﺴﻪ اوﻟﺴﻮن ﻓﻘﺮدور ﻓﻘﺮ‬ ‫اوﻟﺪﻐﻰ ﻣﺤﻞ ﺟﺰا دﻛﻠﻤﻰ دﻪ ﺗﻌﺮﺾ اﻤﺶ‬ ‫‪/57b/‬‬ ‫ﺳﻔﺮﻋﻠﻰ ﺑﻦ ﺳﺘﺎن‬ ‫ﻣﺮون اﻠﻨﺪن ﭼﻮﭼﻚ ده ﺗﺮﺑﻪ ﻟﻨﻤﺶ ﻛﻮب ﻣﺪت اﺒﺮاﻫﻢ ﺑﺎﺒﺘﭽﻪ‬ ‫ﻋﺒﺪاﻟﺠﺒﺎرﻟﺮده ﺣﺬﻣﺖ اﺘﻤﺶ ‪١٩٠٢‬ﻧﭽﻰ ﺳﻨﻪ ﺻﺎﻼوده ﺑﻰ ﻟﻚ ﻣﻨﺼﺒﻨﺪه‬ ‫ﻣﻨﺪى ﺑﻠﻮﻣﻠﻰ ﺗﻮﻏﺮى ﻜﺖ دور‬ ‫‪/58a/‬‬ ‫ﺑﺎب اﻟﺸﻦ‬ ‫ﺷﺦ اﻻﺳﻼم آﺧﻮﻧﺪ اﺑﻦ ﻣﺤﻤﺪ ﺻﺎدق ﺣﻀﺮت آﻜﻮزى‬ ‫اﺑﺘﺪا ]ﻣﺤﻤﺪ ﺻﺎدق[ ﺣﻀﺮﺗﻨﻚ اوزﻧﺪن اوﻗﻮب ﻋﻘﺎﺪ ﻣﺮﺗﺒﻪ ﺳﻨﻪ اﺮﺷﺪﻛﺪه‬ ‫ﻗﺸﻘﺎرده ّ‬ ‫ﻣﻼ اﺴﻤﺎﻋﻞ ﺣﻀﺮة ﻣﺪرﺳﻪ ﺳﻨﺪه ﺗﺤﺼﻞ اﺘﻤﺸﺪى ‪] ١٨٦٦‬ﻧﭽﻰ[‬ ‫ﻞ ده آﻜﻮزه ﻗﺎﺘﻮب آﺗﺎﺳﻰ ﻣﺮﺣﻮﻣﻨﻚ ﺟﺎﻨﻪ ﻧﺼﺐ اﺪﻟﺪى او وﻗﺘﺪه‬ ‫ﺑﻮ ﻃﺮف ﻗﻀﺎﻗﻠﺮى دﺧﻰ ﻣﻔﺘﻰ ﻧﻈﺎراﺗﻨﺪه اوﻟﻤﻐﻠﻪ اوﻓﺎده اﻣﺘﺤﺎن اﺪﻟﻮب‬ ‫اوﺎزﻧﺎى آﺧﻮﻧﺪﻟﻖ رﺗﺒﻪ ﺳﻨﻰ آﻟﺐ ﻗﺎﺘﺪى دراﻣﺎﺗﻰ ﻗﻀﺎق دن اوﻟﺪﻐﭽﻮن‬ ‫اﻛﺜﺮ اﺎﻣﻨﻰ اﻠﺪه اوﺗﻜﺎزوردى ﻋﻠﻤﺪه اوﺳﻂ ﻣﺮﺗﺒﻪ ده اﺴﻪ ده ﺧﻠﻘﻠﻰ ﺣﻠﻢ‬

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‫ﻗﻠﺒﻰ ﺳﻠﻢ آز ﺳﻮزﻟﻰ آﻟﻰ آﭼﻖ ﺳﺨﺎﻟﻰ ﻣﻬﻤﺎن دوﺳﺖ آدم اﺪى ﻫﺠﺮﻪ‬ ‫‪١٣٠٢‬ﻧﭽﻰ ﺳﻨﻪ ده ﺣﺎﺟﻰ ﻋﺒﺪاﻟﺴﺘﺎر آﻜﻮزى اﻠﻪ ﺣﺞ ﺷﺮﻔﻪ‬ ‫ﻛﺪب ﻣﻨﺎده وﻓﺎده اوﻟﻤﺸﺪر رﺣﻤﺔ اﷲ ﻋﻠﻪ‬ ‫ﺷﺮف اﻟﺪﻦ ﺑﻦ ﺳﺮاج اﻟﺪﻦ ﻓﻀﻮﻟﻠﻦ‬ ‫آﻜﻮزده اﺳﻼﺑﻮﺗﻜﻪ ﻣﺴﺠﺪى ﻧﻨﻚ ‪٤‬ﻧﭽﻰ اﻣﺎﻣﻰ دور ّ‬ ‫ﻣﻼ ﻋﺒﺪاﻟﺤﻖ ﻧﻨﻚ‬ ‫ﺷﺎﻛﺮدﻟﺮﻧﺪن ‪١٣١٧‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده اﻣﺎم اوﻟﻤﺸﺪر آﺗﺎﺳﻰ ﺳﺮاج اﻟﺪﻦ ﺑﻦ‬ ‫ﻓﻀﻮﷲ ﺑﺴﺘﻪ ﻧﻨﻚ دور ﺳﻮدا اﻠﻪ ﺑﻮ ﻃﺮﻓﻠﺮه ‪١٨٢٧‬ﻧﭽﻰ ﻠﺪه ﻛﻠﻮب اوﺷﺒﻮ‬ ‫ﻛﻮﻧﻜﻰ دﻮان اوﺗﻮرﻏﺎن اورﻧﺪن ﻛﺘﻪ ﻮل ﺑﺮﻟﻪ اوﺗﺪﻜﻨﻰ ﺑﺮ ﻧﭽﻪ ﻞ ﻟﺮ‬ ‫ﺻﺎدر اﻠﻨﺪه ﻮروب آﻧﺪن ﻗﺰاى اﻠﻨﻪ واردﻐﻨﻰ ﺳﻮﻠﻤﺶ اﺪى ﺑﺮ ﻧﭽﻪ ﻞ‬ ‫ﻟﺮ ﻣﺆذﻧﻠﻚ ﻟﻮازﻣﻨﻰ ادا ﻗﻠﺪﻐﻰ ﺗﻮارﺦ ﺧﻤﺴﻪ ﻣﺰده ﺎزﻠﻮب ﻛﭽﻤﺸﺪر‬ ‫‪/58b/‬‬ ‫ﺷﺎﻫﻰ ﺣﺎﺟﻰ‬ ‫ﺑﻮﻧﻜﺎ زوﺑﺮ ﺷﺎﻫﻰ دﺮﻟﺮ اﺪى ﺳﻤﻰ ﭘﺎﻻدﻧﻚ ﻗﺘﺎرداﻏﻰ ﺑﺎﻠﺮﻧﺪن اوﻟﻮب‬ ‫ﺑﺮ ﻣﺴﺌﻠﻪ ﺗﻮﻏﺮوﺳﻨﺪن ﻧﺎم ﻋﺰﺰى ﻋﻠﻤﺎﻟﺮ اراﺳﻨﺪه ﺎزﻟﻤﻖ ﻣﻨﺎﺳﺐ ﻛﻮرﻟﺪى‬ ‫ﻣﻨﻚ ﺳﻜﺰ ﻮز آﻟﺘﻤﺶ ﻧﭽﻪ ﻧﭽﻰ ﻞ ﻟﺮده ﺣﻜﻮﻣﺖ ﺳﻤﻰ ﭘﺎﻻدﻧﻚ زﺎرﺗﻰ‬ ‫اوﺳﺘﻮﻧﺪن ﭘﻼن ﺗﺎرﺗﻮب ﻋﻤﺎرﺗﻘﻪ ﺗﻘﺴﻢ ﻗﻠﻤﻘﭽﻰ ﺑﻮﻟﺪﻗﺪه ﻣﺴﻠﻤﺎﻧﻠﺮ اوﻧﺎﻣﻮب‬ ‫ﻗﺒﺮى ﺗﺎﺑﺘﺎﻣﻖ ﺷﺮﻋﻤﺰده درﺳﺖ دﻛﻞ دﻪ وﺟﻪ ﻛﻮﺳﺘﺮدﻛﺪه ﺣﻜﻮﻣﺖ‬ ‫ﻣﻌﺎرﺿﻪ اﺪب ﺑﻮﻧﻰ ﻗﺎﺴﻰ آﺘﺪن اﺳﺘﺪﻻل اﺪرﺳﺰ دﻮب ّ‬ ‫ﻣﻼﻟﺮ ﺣﺪﺚ‬ ‫ﺷﺮﻔﺪه وار دﺪﻛﺪه ﺣﺪﺜﻨﻚ ده اﻧﻮاﻋﻰ ﻛﻮب ﺣﻜﻮﻣﺖ آﻧﻨﻜﻠﻪ ﻗﺎﻧﻊ اوﻟﻤﺰ‬ ‫ّاﻻ ﻗﺮآﻧﺪه دﻟﻞ ﻛﻮﺳﺘﺮﻟﺴﻪ آﻧﻚ ﻣﻌﺎرﺿﻪ ﻮﻗﺪر دﺪﻛﺪه ّ‬ ‫ﻣﻼﻟﺮ ﻫﭻ ﻧﺴﻨﻪ‬ ‫دﺎﻣﻮب ﺑﺮ ﻧﭽﻪ ﻛﻮن ﻓﺮﺻﺖ ﺻﻮراﻣﺸﻠﺮﻛﻪ ﺗﻔﺴﺮﻟﺮﻧﻰ ﻛﻮروب ﺟﻮاب‬ ‫وﺮه ﺑﻮ ﺟﻤﻌﺖ ده ﺑﺎﻠﺮدن دﺧﻰ ﻛﻮب آدﻣﻠﺮ وار اﻜﻦ ﺻﺎﺣﺐ اﻟﺘﺮﺟﻤﻪ‬ ‫ﺷﺎﻫﻰ ﺣﺎﺟﻰ ﻫﻤﻪ دن ﺻﻮﻧﻜﺮه ﻛﻦ راك اوﺗﻮرﻣﺶ اﻜﻦ ﺗﻮﻗﺘﺎﻏﺰ ﺗﻮﻗﺘﺎﻏﺰ‬ ‫ﻣﻨﻜﺎ ﻮل ﺑﺮﻧﻜﺰ اوﻫﻮ اوﻫﻮ دﻪ ﻮﺗﺎﻟﻮب آدﻣﻠﺮﻧﻨﻚ آﻟﺪﻨﻪ ﭼﻘﺐ رﺋﺴﻪ‬ ‫ﺧﻄﺎب اﺪب آﺘﺪن دﻟﻞ ﻛﻮﺳﺘﺮر اﺴﺎك ﻗﺒﻮل اﺪرﻣﺴﻦ دﻪ ﺗﺄﻛﺪﻟﺐ ﺳﻮز‬ ‫ﻗﺮارﻟﻨﺪﻗﺪه اﻋﻮذ ﺑﺎﷲ ﻣﻦ اﻟﺸﻄﺎن اﻟﺮﺟﻢ وﻟﻘﺪ ﻛﺮﻣﻨﺎ ﺑﻨﻰ آدم آﺘﻨﻰ اوﻗﻮب‬ ‫اﷲ ﺗﻌﺎﻟﻰ ﻗﺮآﻧﺪه آدم اوﻏﻼﻧﻠﺮﻨﻰ ﺟﻤﻊ ﻣﺨﻠﻮﻗﺎﺗﺪن اﻓﻀﻞ ﺎرادوب آﻧﻠﺮى‬

‫‪the dictionary‬‬

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‫ﺟﻤﻠﻪ دن ﺣﺮﻣﺘﻠﻰ اﺘﻤﺸﺪر اﻧﺴﺎﻧﻨﻚ ﺣﺎت و ﻣﻤﺎﺗﺪه ﺣﺮﻣﺘﻰ ﺑﺮاﺑﺮدر آﺎق‬ ‫آﺳﺘﻮﻧﺪه ﺗﺎﺑﺘﺎﻣﻖ ﻫﻨﻚ ﺣﺮﻣﺖ اوﻟﻮر ﺑﻮ آﺘﻨﻚ ﻣﻔﻬﻮﻣﻰ ﻓﻘﻂ اﺳﻼم اوﭼﻮن‬ ‫دﻛﻞ ﺟﻤﻊ اﻧﺴﺎﻧﻰ ﺷﺎﻣﻠﺪر دﺪﻛﺪه ّ‬ ‫ﻣﻼﻟﺮده ﺑﻮﻧﺪن اﺳﺘﻔﺎده اﺪرك ﺟﻤﻠﻪ‬ ‫ﺳﻰ ﺑﻮ آﺘﻰ اﻀﺎح اﻠﻪ ﺣﻜﻮﻣﺘﻰ اﺳﻜﺎت اﺘﻤﺸﻠﺮ ﺑﻮﻧﻜﻠﻪ زﺎرة اورﻧﻰ‬ ‫اوﻟﭽﺎﻧﻤﻮب ﻗﺎﻟﻤﺶ اﻧﺘﻬﺎ‬ ‫‪/61a/‬‬ ‫ﺣﺮف اﻟﺼﺎد‬ ‫ﺻﻔﺎ ﻗﺎرى‬ ‫ﻟﭙﺴﻰ ﺑﻠﺪه ﺳﻰ ﻧﻨﻚ اﺑﺘﺪا ﺑﻨﺎﺳﻨﺪه ﻛﻠﻮب اﻣﺎم ﺑﻮﻟﻤﺶ آدﻣﺪر )ﻟﭙﺴﻰ ده اﻣﺎم ﺻﻔﺎ‬ ‫ﻗﺎرى اﺻﻞ ﺑﺎﺑﺎﻟﺮى ﺗﺎﺷﻜﭽﻮﻧﻨﻚ دور ﺻﻔﺎ ﻗﺎرى آﺗﺎﺳﻰ ﺟﺎراﷲ ﺣﻀﺮت‬ ‫اورﻧﺎش ﺑﺎﺷﻨﺪه اﻣﺎم ﺑﻮﻟﻤﺶ ﺑﻌﺪه ﺗﺎﺷﻜﭽﻮﻛﻪ ﺑﺎرﺐ اﻣﺎم ﺑﻮﻟﻤﺶ( ﺑﺮ ﻧﭽﻪ‬ ‫ﻠﺪن ﺻﻮﻧﻜﺮه ّ‬ ‫ﻣﻼ ﻃﺐ اﻠﻪ ﻣﺸﺘﺮك اﻣﺎم ﺑﻮﻟﺐ ﺑﻌﺪه ﻨﻪ ﻣﺴﺘﻘﻞ ﺗﻮرﻣﺶ‬ ‫دﻣﻼ ﺣﺴﻦ ﺑﺎردﻗﺪﻧﺼﻨﻜﺮه ّ‬ ‫اﺪى _ ﻞ ﻟﺮده ّ‬ ‫دﻣﻼ ﺣﺴﻦ اﺴﻤﺎﻋﻞ اوﻏﻠﻰ‬ ‫اﻣﺎم ﺑﻮﻟﺐ ﻗﺎرى ﺻﻔﺎ ﻗﺎرى ﻟﻐﻰ اﻠﻪ ﺗﻮردى ّ‬ ‫دﻣﻼ ﺣﺴﻦ وﻓﺎﺗﻨﺪن ﺻﻮﻧﻜﺮه‬ ‫ّ‬ ‫ﻣﻼ ﺣﻤﺎد آﺗﺎﺳﻰ ﻧﻨﻚ ﺟﺎﻨﻪ اوﺗﻮردى اﺴﻪ ده آﺗﺎﺳﻰ اﺎﻣﻰ ﻛﺒﻰ اﻫﺎﻟﻰ‬ ‫آراﺳﻨﺪه اﺧﺘﻼف اوﻟﻪ رق ﺣﻤﺎدﻧﻚ ﺗﻌﻄﻠﻰ ﺻﻮﻧﻜﻨﺪه ﻗﺎرى ﺻﻔﺎ ﻨﻪ اﻣﺎﻣﺘﻠﻚ‬ ‫ﻛﻪ اوﺗﻮردى ‪١٣٢٥‬ﻧﭽﻰ ﺗﺎرﺨﺪه ﺎﺷﻠﺮى ﺳﻜﺴﺎﻧﻠﺮه ﺘﺐ ﺣﺎﻻ اﻣﺎم ﻟﻖ‬ ‫ﻟﻮازﻣﻨﺪه دور اﺸﺘﺪﻛﻤﺰه ﻛﻮره اﻫﺎﻟﻰ ﺳﻰ ﺑﻮ ذاﺗﺪه ﺗﻨﭻ ﻗﻮﻤﻮب ﻨﻜﻰ اﻣﺎم‬ ‫اﺪرز دﻪ ﺣﺮﻛﺘﺪه اﻤﺶ ا ّوﻟﺪن اﻣﺎم ﺑﻮﻟﻪ ﻛﻠﻤﺶ ﻗﺎرى ﻣﺮﺗﺐ ﺳﻠﻮك ﻗﻠﻤﺶ‬ ‫ﺑﺮ ﻣﻮى ﺳﻔﺪ ﺗﺒﺮك ذات اﻜﻦ آﻧﻨﻚ ﻗﺪر ﻗﻤﺘﻨﻰ ﺑﻠﻤﻮب و ﺑﻮ ﻗﺪر ﺳﻨﻪ ﻟﺮ‬ ‫ﺑﻰ ﻃﻤﻊ ﺣﺬﻣﺖ اﺘﺪﻛﻨﻰ ﻣﻼﺣﻈﻪ ﻗﻠﻤﻮب اوﺳﺘﻨﺪن ﻋﺮﻀﻪ ﻟﺮ وﺮوب ﻮق‬ ‫ﻋﺠﺐ ﻟﺮﻧﻰ ﻛﻮرﺳﺘﺎن اﻫﺎﻟﻪ ﻧﻪ دﻤﻚ ﻛﺮك اوﻟﻮر ﺑﺰم اﻫﺎﻟﻤﺰﻧﻚ ﻃﺒﻌﻰ و‬ ‫ﺑﺎﻟﺨﺎﺻﻪ ﻟﭙﺴﻰ اﻫﺎﻟﻰ ﺳﻰ ﻧﻨﻚ ﻃﺒﻌﺘﻰ ﺑﻮﻠﻪ ﺑﺮ ﺮاﻣﺎزﻟﻖ اﻠﻪ ﻣﻠﻮث اوﻟﻮب‬ ‫ﻛﻨﺪﻠﺮﻧﭽﻪ ﺑﻮﻧﻰ ﺑﺮ ﻓﺨﺮ ﺻﺎﻮرﻟﺮ ﺧﺪا اوزى اﺻﻼح اﻠﺴﻮن‬ ‫ﺻﻔﺎ ﻗﺎرى ﻧﻨﻚ اﺳﻤﻨﻰ ﺑﻌﺾ ﻟﺮ ﻗﺎرى ﻣﻨﺼﻮر دﻮرﻟﺮ ﺣﻘﻘﻰ اﺳﻤﻰ ﻗﺎﺴﻰ‬ ‫دور ﻣﻌﻠﻮم دﻛﻞ ﺗﺤﺼﻠﻰ ﺳﻤﺮﻗﻨﺪده ﺗﺎج اﻟﺪﻦ ﺧﻠﻔﻪ ﺧﺎﻧﻘﺎﺳﻨﺪه اوﻟﻮب او‬ ‫ذاﺗﻨﻚ ﻣﺮﺪﻟﺮﻧﺪﻧﺪر ‪١٨٧١‬ﻧﭽﻰ ﻞ ده اﺪى ﻟﭙﺴﻰ ده ﺑﺰه ﺧﺘﻢ ﻛﻪ اﺟﺎزة‬

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‫وﺮوب ﻣﺤﺮاﺑﻪ اوﺗﺪك ا ّوﻟﻜﻰ ﻛﻮن ﺳﻮرهء ﻣﺎﺋﺪه ﻧﻨﻚ ﺗﻤﺎﻣﻨﻪ ﭼﻪ اوﻗﻮﻟﻤﺶ‬ ‫اﺪى آدﻣﻠﺮ ﺻﻮرادﻠﺮ ﻧﭽﻪ ﭘﺎره اوﻗﻮﻟﺪى دﺐ ﺑﻮ ذات دﺪﻜﻪ آﻟﺘﻰ ﭘﺎره‬ ‫ﺑﺮ ﭼﺎرك ﺑﺮ آﭼﻤﻮﺧﻪ ﺑﻮﻟﺪى ﻫﻤّﻪ ﻟﺮ ﻛﻮﻟﻮﺷﻮب ﻗﺎرى ﻟﺮ ﺧﺘﻢ ﻧﻰ ده اوﻟﭽﺎك‬ ‫ﻛﻪ ﺻﺎﻟﻮرﻟﺮ اﻤﺶ دﻪ ﻣﻄﺎﺒﻪ اﺘﺪﻠﺮ ﻫﺮ ﺳﻮزﻧﻰ ﺑﻮﻠﻪ ﻋﺠﺐ ﺳﻮﻠﻮر‬ ‫‪/62a/‬‬ ‫ﺻﺎﻟﺢ آﺧﻮﻧﺪ‬ ‫ﺑﻮ ذات ‪١٨٥٥‬ﻧﭽﻰ ﻞ ﻟﺮده ﻣﻜﺎرﻪ اﻣﺎﻣﻰ اﻜﻦ ﺑﺰم ﺑﻮ ﻃﺮﻓﺪن ﺑﺎرﻏﺎن‬ ‫ﺗﻮرﺳﻮﻣﺒﺎى ﻧﺎم ﺳﻮداﻛﺮﻧﻚ ﺟﻨﺎزه ﺳﻨﺪه روﺳﻠﺮ اﻠﻪ ﻣﺠﺎدﻟﻪ ﻗﻠﺐ‬ ‫ﺳﻮزﻨﻰ اوﺳﺘﻮن ﭼﻘﺎردﻐﻰ اوﭼﻮن ﺑﻮ ﺟﺎﻧﺐ اﻣﺎﻣﻠﺮﻣﺰ ﻗﺘﺎرﻧﺪه ذﻛﺮى‬ ‫ﻣﻨﺎﺳﺐ ﻛﻮرﻟﺪى واﻗﻌﻪ ﺑﻮﻧﺪن ﻋﺒﺎرت اﻤﺸﻜﻪ ﻛﻨﺪى دﺪﻜﻰ اوزره ﻣﺬﻛﻮر‬ ‫ﺗﻮرﺳﻮﻣﺒﺎى ﺗﺎﺷﻜﻨﺪى ﻣﻜﺎرﻪ ﺑﺎزارﻧﺪه وﻓﺎت اﺪب ﺟﻨﺎزه ﺳﻨﻰ ﻛﻮﺗﺎرﺐ‬ ‫ﺑﺎزار اورﺗﺎﺳﻨﺪن اﻟﺼﻠﻮة ﺟﻨﺎزه دﻪ ﻣﺆذﻧﻠﺮ ﻧﺪا اﺘﺪﻛﺪه ﺑﺎرﭼﻪ روﺳﻠﺮ‬ ‫ﺑﺎرﻟﺮ اﺸﻮﻛﺪن ﭼﻘﺐ ﺗﻤﺴﺨﺮ اﺪرك ﻛﻮﻟﺸﻮب ﻣﺆذن اوازﻨﻪ ﻗﻮﺷﻮﻟﺸﻮب‬ ‫ﻤﺎن ﻋﺒﺎرات ﻟﺮ اﻠﻪ ﻧﺪا ﻗﻠﻮرﻟﺮ آﺧﻮﻧﺪ ﺣﻀﺮت ﻟﺮى ﺑﺮ ﻧﭽﻪ ﻟﺮﻨﻪ ﺑﺎروب‬ ‫ﻗﻮﻨﻜﻠﺮ ﺑﻮﻠﻪ اﺘﻤﻚ ﺨﺸﻰ دﻛﻠﺪر دﻪ ﻛﻮرﺳﻪ ده ﺳﻮزﻨﻰ اﺻﻔﺎ اﺘﻤﻮب‬ ‫آﺧﻮﻧﺪﻧﻚ اوزﻨﻪ ده ﺣﻘﺎرت ﻧﻤﺎ ﻫﺠﻮ ﻗﻠﻮرﻟﺮ ﺑﻮﻧﻜﺎ ﻃﺎﻗﺖ ﻗﻼﻣﻮب واى‬ ‫ﻣﺴﻠﻤﺎﻧﻠﺮ ﺑﻮ ﺑﺪﺑﺨﺖ ﻟﺮﻧﻚ ﺣﻘﺎرﺗﻨﻪ ﺗﺤﻤﻞ اﺘﻤﻚ اﺳﻼم اﺳﻤﻨﻪ ﻋﺐ دور‬ ‫ﺗﺎﺷﻼﻧﻜﺰ ﺟﻨﺎزه ﻧﻰ ﺮه اروﻧﻜﺰ ﺑﻮ ﺑﻰ دﻦ ﻟﺮى ﺟﻮاﺑﻨﻰ اوزم وﺮرم دﺪﻛﺪه‬ ‫ﻣﺴﻠﻤﺎﻧﻠﺮ ﺑﺮدن ﻫﺠﻮم ﻗﻠﺐ روﺳﻠﺮﻧﻰ اوره اوره ﻗﺎﭼﺮﺐ ﺑﻌﺪه ﺟﻨﺎزه‬ ‫ﻧﻰ ﻛﻮﺗﺎرﺐ ﺑﺎروب دﻓﻦ اﺪب ﻗﺎﺘﻤﺸﻠﺮ ﻗﺎﺘﺪﻗﺪﻧﺼﻨﻜﺮه آﺧﻮﻧﺪ ﺣﻀﺮت‬ ‫ﻟﺮى ﺑﺎى ﻟﺮﻧﻰ ﺟﻤﻊ اﺪب اى ﻣﺴﻠﻤﺎﻧﻠﺮ ﺑﺮ اﺶ ﺑﻮﻟﻮى ﺑﻮﻟﺪى ﻟﻜﻦ ﺑﻮ‬ ‫اﺸﻨﻚ اﺧﺮﻨﻪ ﺑﺮ ﻧﺘﺠﻪ وﺮﻣﻚ ﻛﺮك ﺑﻮ اﺴﻪ ﺑﺮ آز آﻗﭽﻪ ﻪ ﻣﻮﻗﻮﻓﺪر‬ ‫ﻫﻤﺖ اﺪﻧﻜﺰﻟﺮ آﻗﭽﻪ ﺑﺮوﻧﻜﺰﻟﺮ ﺑﻮ اﺸﺪن اوزﻣﺰ ﺗﺎزه اوﻟﺪﻏﻤﺰ اﻠﻪ ﺑﺮاﺑﺮ‬ ‫ﺣﻘﺎرت اﺪﻧﻠﺮه ﺣﻜﻮﻣﺖ دن ﺟﺰا وﺮﻠﻮر دﺪﻛﺪه ﺑﺎى ﻟﺮ ﻫﺎى ﺣﻀﺮت ﺑﻮ‬ ‫اﺶ ﺨﺸﻰ ﺑﻮﻟﻤﺎدى ﺑﻜﺎر ﻗﻠﺪﻧﻜﺰ ﻛﺎﻓﺮﻧﻚ ﺗﻤﺴﺨﺮﻧﻰ ﺣﻘﺎرﺗﻨﻰ ﻛﻮردﻛﻤﺰ‬ ‫اﺸﺘﺪﻛﻤﺰ ﺎﻟﻐﻮز ﺑﻮ ﻣﺪى ﺟﻤﻠﻪ ﺳﻨﻪ ﺗﺤﻤﻞ اﺪه ﻛﻠﻮرز دﻛﻠﻤﻰ اﺪى ﺑﻮ ده‬ ‫ﺷﻮل ﻛﻮب ﺣﻘﺎرﺗﻨﻚ ‪ /62b/‬ﺑﺮى اﺪى اوﺗﺎردى ﻛﺪردى ﺧﺪا ﺟﺰاﺳﻨﻰ‬ ‫وﺮﺳﻮن اﺪى دﻮب ﺑﻌﺾ ﻟﺮى ﻣﻦ ﺟﻨﺎزه ﻪ ﭼﻘﻤﺎب اﺪم و ﺑﻌﺾ ﻟﺮﺪه‬ ‫ﺟﻮاﺑﻨﻰ ﺣﻀﺮت اوزى ﺑﺮور ﺑﺰﻟﺮه اور دﺎن اوﻟﺪر و ﺑﻌﺾ ﻟﺮﺪه ﻫﺎى‬

‫‪the dictionary‬‬

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‫ﻫﺎى ﻫﺎى ﻫﺎى دﻪ ﺑﺎﺷﻨﻰ ﺳﻠﻜﻮب ﺳﻜﻮت اﺪرك ]اوﻟﺘﻮررﻟﺮ[ اﻟﺤﺎﺻﻞ‬ ‫دﻦ اوﭼﻮن ﻧﺎﻣﻮس اوﭼﻮن ﺑﺮ ﻏﺮة ﺑﺮوب ﺳﻮز ﺳﻮﻠﺎن ﺑﺮ ﻛﺸﻰ‬ ‫اوﻟﻤﺪى ﻣﺠﻠﺲ ﺗﺎرﻗﺎدى ﺎﻟﻐﻮز ﻗﺎﻟﺪم ﻣﺘﺤﺮ اوﻟﺪم ﺧﺪاﻪ ﺗﻮﻛﻞ ﻗﻠﺪم ﺗﻮردم‬ ‫ﻟﻜﻦ ﻗﺸﻘﺎرﻧﻨﻚ ﻣﻮﺳﻰ ﻫﻨﻮز ﻛﻠﻤﺎﻣﺶ اﺪى او ﻛﻠﺪﻛﺪه ﺑﺮ ﺳﺒﺐ اوﻟﻮرﻣﺪى‬ ‫اﻣﺪﻧﺪه اﺴﻢ ده او ذاﺗﺪه ﺧﻔﻒ ﻃﺒﻌﺘﻠﻰ آدم اوﻟﺪﻗﺪن ﺳﻮزﻣﻰ ﻗﺒﻮل اﺪرﻣﻰ‬ ‫اﺘﻤﺰﻣﻰ دﻪ ﻣﺘﺮدد اﺪم ﻣﻊ ﻣﺎﻓﻪ آﻧﺪن ﻏﺮى ﺑﺮ ﻣﻼذ ﻛﻮرﻟﻤﺪﺪه آﻧﻨﻚ‬ ‫ﺗﻮﺷﺎﭼﺎﻛﻰ ﻧﻮﻣﺮﻨﻪ ﺑﺎروب ﺳﺎﻗﭽﻰ ﺳﻨﻪ ﺑﺮ ﺻﻢ ﺑﺮدﻢ ﻗﭽﺎﻧﻜﻪ ﺑﺎى ﻛﻠﻮب‬ ‫ﻗﺎﺑﻘﻪ دن ﻛﺮور ﻮﻛﺮوب ﺑﺎروب ﻣﻨﻜﺎ ﺧﺒﺮ ﻗﻠﻪ ﺳﻦ ﻨﻪ ﺑﺮ ﺻﻢ ﺑﺮارم دﺪم‬ ‫ﺷﻮل ﻛﻮن ﺧﻔﺘﻦ وﻗﺘﻨﻪ ﻗﺮﺐ ﺑﺎى ﻛﻠﺪى ﻛﺮوب واردم اوﺗﻮرﻣﺎس ﺑﻮرون‬ ‫ﻣﻼ راﺳﺖ ﻣﻰ ّ‬ ‫ﺳﻮز ﺑﺎﺷﻠﺐ واﻗﻌﻪ ﻰ ﺑﺎن ﻗﻠﺪﻏﻤﺪه راﺳﺖ ﻣﻰ ّ‬ ‫ﻣﻼ راﺳﺖ‬ ‫ﻣﻼ دﻮب اﻜﻰ اوچ دﻓﻌﻪ ﺗﻜﺮاردن ﺻﻮﻧﻜﺮه ﺑﺎرك اﷲ ﺑﺎرك اﷲ ّ‬ ‫ﻣﻰ ّ‬ ‫ﻣﻼ‬ ‫ﺑﻚ ﺨﺸﻰ اﺶ اﺘﻜﺎن ﺳﻦ ﺑﻚ ﺨﺸﻰ اﺘﻜﺎن ﺳﻦ اوﻟﻜﺎن اورص ﺑﻮﻟﺪﻤﻪ‬ ‫اوﻟﺘﺮرﻛﻪ ﻛﺮك اﺪى دﻦ اوﭼﻮن ﺑﻮﻟﻐﺎن اﺸﻜﻪ ﭘﺎدﺷﺎه ده آﻓﺮﻦ اﺘﻮر دﻦ‬ ‫ﺗﻮﻏﺮوﺳﻨﺪه ﺷﻮﻧﺪاى ﻏﺮة ﻛﺮك ﺑﺎرك اﷲ دﻪ ﺗﻜﺮار آﻓﺮﻦ اﺘﺪﺪه اﻨﺪى‬ ‫ﻧﺸﻠﻤﻜﭽﻰ ﺑﻮﻟﻪ ﺳﻦ دﺪى آﺘﺪﻢ اﻨﺪﻜﻰ اﺶ آﻗﭽﻪ ده ﻏﻨﻪ ﻗﺎﻟﺪى ﺑﺶ اون‬ ‫ﻣﻨﻚ ﺻﻮم آﻗﭽﻪ ﺑﻮﻟﺴﻪ ﺑﻮ ﻛﭽﻪ ﻛﻮره ﺗﻮرﻏﺎﻧﻠﺮى ﻛﻮرﺳﺎم اﺮﺗﻪ ده‬ ‫روﺳﻠﺮﻧﻨﻚ ﺑﺮاﺗﻮرﻏﺎن ﻋﺮﻀﻪ ﻣﺪاﻓﻌﻪ اوﻟﻮر اﺪى دﺪﻛﻤﺪه ّ‬ ‫ﻣﻼ ﺑﻮ اﺶ‬ ‫ﺑﻚ ﺿﻮر اﺶ ﺑﻮﻟﻐﺎن اون ﻣﻨﻚ ﺑﺮﻟﻦ ﺑﻮﻟﻤﺎس دﺐ ﺻﻨﺪﻗﻨﻰ آﭼﻮب ﻜﺮﻣﻪ‬ ‫ﻣﻨﻚ ﺻﻮم ﭼﻘﺎرﺐ ﺑﺮدﺪه ﻛﺮك ﺮﻛﻪ ﻣﻮﻧﻰ اوﺷﻠﻪ ﻮز ﻣﻨﻚ ﻛﻪ ﭼﻪ ﻣﻨﻜﺎ‬ ‫ﺣﺴﺎب آرﺗﻮﻏﻰ ﺑﻮﻟﺴﻪ ﻨﻪ ﻛﻮررﻣﺰ اﺸﻨﻜﻨﻰ ‪ /63a/‬اﺸﻠﻪ اﷲ ﺎردم‬ ‫ﺑﺮﺳﻮن دﺪى ﻛﭽﻪ ﺳﻰ ﻮروب ﺗﻮﺷﻠﻰ اورﻧﻠﺮﻏﻪ ﻛﺮﺐ ﺎﺗﻮب ﻗﺎﻟﻐﺎن‬ ‫ﺗﻮره ﻟﺮﻧﻰ ﺗﻮﺷﺎﻛﺪن ﺗﻮرﻏﻮزوب ﺳﻮﻠﺸﻮب ﻏﻢ ﻤﻪ اوﻨﻜﺎ ﺑﺎروب ﺎﺗﻮب‬ ‫ﻮﻗﻠﻪ ﺧﺒﺮﻟﺮﻨﻰ اﺸﺪوب ﺧﺎﻃﺮ ﺟﻤﻊ اوﻟﻪ رق ﻗﺎﺘﻮب ﺎﺗﺪم اﺮﺗﻪ ﺳﻰ ﻧﭽﻪ‬ ‫ﻣﻨﻚ ﻣﻰ ﻧﭽﻪ ﻮزﻣﻰ آدم ﻗﻮل ﻗﻮﻮب اﻜﻰ وﻛﻞ ﺎﻻﻣﺸﻠﺮ ﻏﻮﺑﺮﻧﺎﻃﻮرﻏﻪ‬ ‫ﻋﺮﻀﻪ ﻛﺮﻛﻮزﻣﺸﻠﺮ ﻛﭽﻪ ﺳﻰ ﺑﻮﻟﻐﺎن ﺳﻮزﻟﺮﻧﻰ ﺗﺎﺑﻘﺎن ﺧﺒﺮﻟﺮم ﻧﻰ ﺑﺎﻐﻪ‬ ‫ﺑﺎن ﻗﻠﺐ اوﺗﻮردﻏﻤﺪه ﻣﺤﻜﻤﻪ دن ﻛﺸﻰ ﻛﻠﺪى ﭼﺎﻗﺮدى ﺑﺎى ده ﻨﻜﻰ دن‬ ‫ﻏﺮة ﺑﺮوب ﺑﺮده ﻗﻮرﻗﻤﻰ ﺳﻮﻼش ﺑﻮ اﺶ ﺳﻨﻚ ﻋﺐ ﻟﻰ ﺑﻮﻟﻮر اﺸﻮﻧﻚ‬ ‫اﻤﺲ ﻣﻮﻧﺪاﻏﻰ ﺗﻮره ﻟﺮ ﻋﺪاﻟﺖ ﻟﻚ ﻗﻠﻤﺴﻪ ﭘﺎدﺷﺎﻫﻐﻪ ﺑﺎررﻣﺰ دﺪى ﻓﺎﺗﺤﻪ‬ ‫ﺑﺮدى ﺟﻮﻧﺎﺗﺪى ﻣﺤﻜﻤﻪ ﻛﻪ ﺑﺎردم روﺳﻠﺮ ﺟﻮﻟﻐﺎن ﻣﻦ ﺎﻟﻐﻮز ﻣﻨﻰ ﻛﻮردﻛﺪه‬ ‫روﺳﻠﺮ ﻛﻮزﻟﺮى اﻠﻪ آﺗﻮب اﻛﺮ ﺑﺮ آدم اﺷﺎرة ﻗﻠﺴﻪ ﻣﻨﻰ ﺗﺮك ﺻﻮﺴﻪ‬ ‫ﻟﺮ ﺷﻮل درﺟﻪ ده ﻏﻀﺐ اﻠﻪ ﺗﻮرﺑﻠﺮ ﻋﺴﻜﺮﻪ ﻛﻪ ﺎﻗﻦ ﺗﻮردم ﺑﺮ آزدن‬ ‫ﻛﻦ اﺗﺒﺎﻛﺎت ﻟﺮ اﻠﻪ ﻣﻨﻰ ﭼﺎﻗﺮدىﻟﺮ ﺟﻮاب ﺻﻮردى واﻗﻌﻪ ﻧﻨﻚ ﺗﻮﻏﺮﺴﻨﻰ‬

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‫ﺳﻮﻠﺪﻢ او ﻃﺮﻓﺪن دﺧﻰ ﺻﻮرادى ﺳﻮز ﺗﻤﺎم ﺑﻮﻟﻐﺎچ اﺸﻠﺮﻧﻜﺰ ﻣﻨﺴﺘﺮﻛﻪ‬ ‫ﺒﺎرﻠﻮر آﻧﺪن ﺟﻮاب ﻛﻠﻨﭽﻪ ﻗﺎﺘﻮﻧﻜﺰﻟﺮ دﺪى ﺑﺮ ﻧﭽﻪ ﻛﻮﻧﺪن ﻛﻦ ﺣﻜﻢ‬ ‫ﻛﻠﻤﺶ ﻛﻪ آﺧﻮﻧﺪﻧﻨﻚ ﻛﻮرﺳﺘﻜﺎن ﻛﺸﻰ ﻟﺮﻜﻪ ﻌﻨﻰ ﺟﻨﺎزه ﻰ ﻣﺴﺨﺮه اﺪب‬ ‫ﻛﻮﻟﻜﺎﻧﻠﺮ ﻛﻢ ﺑﻮﻟﺴﻪ ﺑﻮﻟﺴﻮن ﺑﺎزار اورﺗﺎﺳﻨﺪه ﺻﻮﻗﻮﻟﺴﻮن دﻪ اﻣﺮ اﺘﻤﺶ‬ ‫ﻛﻢ ﻟﺮدور دﻪ ﺻﻮردﻗﺪه اﺳﻤﻠﺮﻨﻰ ﺑﻠﻤﻮرم اﻣّﺎ ﻻﻓﻜﻪ ﻟﺮﻨﻰ ﺑﻠﻮرم دﻮب‬ ‫ﻋﺴﻜﺮ اﻠﻪ ﺑﺎزارﻏﻪ ﭼﻘﺐ ﻣﻨﻪ ﺑﻮدور ﺑﻮدور دﻪ ﺑﺮ ﻧﭽﻪ ﺑﺎرﻧﻚ ﺑﺎﺒﺘﭽﻪ‬ ‫ﻟﺮﻨﻰ ﻛﻮﺳﺘﺮدﻢ ﺎﺗﻘﻮروب ﺳﻮﻗﺪﻠﺮ اﺶ ﺗﻤﺎم ﺑﻮﻟﺪى ﻟﻜﻦ ﻣﻮﺳﻰ ﺑﺎى‬ ‫ﻣﺼﻠﺤﺖ ﻛﻮﺳﺘﺮدﻜﻪ اورﻧﻮﻧﻜﺰه ﻧﺎﺋﺐ ﻗﻮﻮب اوزﻧﻜﺰ ﻛﻮرﻧﻤﻜﺎﺴﺰ زﺮا‬ ‫روﺳﻠﺮﻧﻚ ﻛﻨﺴﻰ ﺳﺰده دور ﺿﺮر ﻛﺘﻮرﻣﺴﻮن دﺪﻛﺪن ﺟﻤﻌﻪ دن ﺟﻤﻌﻪ ﻏﻪ‬ ‫ﻧﻤﺎزﻏﻪ ﭼﻘﺪم ﻣﻮﺳﻰ ﺑﺎىﻧﻰ آدﻣﻠﺮ ﺗﻨﺘﺎك ﺑﺎى ﺑﻰ ﻋﻘﻞ آﺣﻤﻖ ﺑﺎى دﺮﻟﺮدى‬ ‫اﷲ رﺣﻤﺖ اﻠﺴﻮن ﺟﺎﻰ ‪ /63b/‬ﺟﻨﺖ اﻋﻼده ﺑﻮﻟﺴﻮن اﻛﺮ ﻣﻮﺳﻰ‬ ‫ﺑﺎى ﺑﻮﻟﻤﺴﻪ ﺎﻟﻐﻮز ﺑﻨﻜﺎ دﻛﻞ ﺑﺘﻮن ﻣﺴﻠﻤﺎﻧﻠﺮه ﺷﻜﺴﺖ ﻛﻠﻮردى دﻤﺶ‬ ‫اوﺷﺒﻮ ﻣﺠﺎدﻟﻪ ده ﻫﺎﻘﺮوب ﻗﻮرﻗﻤﺎﻧﻜﺰﻟﺮ ﻣﺴﻠﻤﺎﻧﻠﺮ ﺟﻮاﺑﻨﻰ ﻣﻦ ﺑﺮورﻣﻦ دﻪ‬ ‫ﻮﻛﺮوب ﻮردﻛﻤﺪه داوﻟﻰ ﭘﻬﻠﻮان ﻛﻮزﻤﻪ ﺗﻮﺷﺪﻜﻪ ﻗﺼﺎب ﻟﻖ ﻗﻠﺐ اﺘﻰ‬ ‫ﻧﻨﻚ ﻗﺎﺷﻨﺪه ﺗﻮرﻣﺶ آى ﭘﻬﻠﻮان ﺳﻦ ﻧﺸﻠﺐ ﺗﻮررﺳﻦ دﺪﻛﻤﺪه ﻣﻦ اورﺳﺎم‬ ‫اوﻻر ﻗﻮﻟﻮم ﻤﺎن دﺪى اوﻟﺴﻪ ﺟﻮاﺑﻨﻰ ﻣﻦ ﺑﺮورﻣﻦ اوروب اور ﺑﺪﺑﺨﺖ‬ ‫ﻟﺮﻧﻰ دﺪﻛﻤﺪه ﻗﻮى ﻧﻨﻚ ﺑﺮ ﺻﺎﻧﻨﻰ ﻗﻮﻟﻨﻪ آﻟﻪ رق ﻮﻛﻮروب اروش ﻧﻨﻚ‬ ‫اﭽﻨﻪ ﻛﺮدﺪه ﺑﺮ اﻜﻰ دﻓﻌﻪ اورار اورﻣﺎﺳﺪه روﺳﻠﺮ ﻗﺎﭼﻤﺎﻪ ﺑﺎﺷﻼدﻠﺮ ﻗﺘﺎر‬ ‫ﺗﻮرﻏﺎن اﻜﻰ اوچ روس ﺗﻮﻏﺮى ﻛﻠﺪﻛﺪه ﺑﺮﻨﻰ اورﺳﻪ اﻜﻰ اوﭼﻰ ﺑﺮدن‬ ‫ﻘﻠﻮر آز ﻓﺮﺻﺘﺪه روﺳﻠﺮ ﻻﻓﻜﻪ ﻟﺮه ﻛﺮﺐ ﻗﺎﭼﻤﺎﻪ ﺑﺎﺷﻼدﻠﺮ ﻣﺴﻠﻤﺎﻧﻠﺮ‬ ‫ﻻﻓﻜﻪ ﻪ ﻛﺮﺐ ﺳﻮدراب ﭼﻘﺎرﻣﻪ ﻫﺠﻮم ﻗﻠﺪﻘﻠﺮ ﺑﻮﻟﺪى ﺑﻮﻟﺪى ﺟﻨﺎزه‬ ‫ﻰ ﻛﻮﺗﺎروﻧﻜﺰﻟﺮ ]دﻜﺎن[ اواز اﻠﻪ ﺟﻤﻠﻪ ﻣﺴﻠﻤﺎﻧﻠﺮ ﺟﻮﻟﺸﻮب ﺟﻨﺎزه ﻰ‬ ‫ﻛﻮﺗﺎرﺐ ﻮردك اول آراده ﻋﺴﻜﺮده ﻛﻠﻮب ﺘﻮﺷﺪى ﻛﺎﻣﺎﻧﺪاواﺎت اﺘﺐ ﻫﺮ‬ ‫ﻛﻮﭼﻪ ﺑﺎﺷﻠﺮﻨﻪ اوﻧﺪن اوﻧﺒﺸﺪن ﻗﻮﺪى ﺑﺰﻟﺮ ﻣﺖ ﻧﻰ آﻟﺐ ﺑﺎروب ﻗﻮﺪق‬ ‫داوﻟﻰ ﭘﻬﻠﻮاﻧﻨﻚ ﻏﺮﺗﻨﻰ ﻛﻮﭼﻨﻰ ﺷﻮﻧﺪه ﻛﻮردم ﻛﻪ ﺑﺮ روﺳﻨﻰ اورﺳﻪ ﻗﺘﺎرﻧﺪه‬ ‫ﺑﺎرﻏﺎن اﻜﻰ ﺳﻰ اوﭼﺴﻰ ﺑﺮدن ﻘﻠﻮردى دﻤﺶ داوﻟﻰ ﭘﻬﻠﻮان ﺑﺎب اﻟﺪاﻟﺪه‬ ‫ﺗﺮﺟﻤﻪ ﺳﻰ ﺎزﻟﻤﺸﺪر واﻗﻌﻪ ﺑﻮﻧﺪن ﻋﺒﺎرت ﺑﻮﻟﻮب ﻛﭽﻤﺶ ﻛﺘﻤﺶ ﻣﺴﻠﻤﺎﻧﻠﺮ‬ ‫اروﺷﺪه و ﻫﻢ ﺣﻜﻮﻣﺖ ﻗﺎﺷﻨﺪه آﺑﺮوى آﻟﻤﺶ ﺑﻮ اﺴﻪ ﻋﺪاﻟﺘﻠﻚ دور‬ ‫ﻓﻘﺮ ﻇﻦ اﺪرم ﻛﻪ ﺑﻮ ﻣﺠﺎدﻟﻪ ﻣﺸﻬﻮر ﺳﻮاﺳﺘﭙﻮل ﻣﺤﺎرﺑﻪ ﺳﻰ‬ ‫اﺛﻨﺎﺳﻨﺪه ﻣﺼﺎدف اوﻟﺪﻗﺪن ﺑﻮﻠﻪ ﺑﺮ ﻋﺪاﻟﺘﻪ ﺗﻮﻏﺮى ﻛﻠﻤﺶ اﻛﺮ ﺗﺎﺷﻜﻨﺪ ﺧﻮﻗﻨﺪ‬ ‫ﻣﺤﺎرﺑﻪ ﺳﻰ وﻗﺘﻨﺪه ﺑﻮﻟﺴﻪ اﺪى و اﷲ اﻋﻠﻢ ﻛﻢ ﻟﺮ ﻛﺘﺐ ﻛﻢ ﻟﺮ ﺑﺎﺷﻨﻪ ﺘﺎردى‬

‫‪the dictionary‬‬

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‫‪/64b/‬‬ ‫ﺑﺎب اﻟﻈﺎء‬ ‫ﻇﺮﻒ اﺳﻤﻠﻰ ذات ﺟﺎﺴﺎن ﺑﻠﺪه ﺳﻰ اﺑﺘﺪاﺳﻨﺪه ﺑﺮ آز اﻣﺎﻣﺘﻠﻚ اﺘﺪﻛﻰدر‬ ‫ﻇﺮﻒ ﺣﺎﺟﻰ ﺳﺎﺑﻖ ﺣﺴﻦ ّ‬ ‫ﻣﻼﻧﻨﻚ اوﻏﻠﻰ اوﻟﻮب آﺗﺎﺳﻨﺪن ﺻﻮﻧﻜﺮه ﺗﺎﻧﻪ‬ ‫ﻣﺴﺠﺪﻧﻪ اﻣﺎم اوﻟﺪﻐﻰ ﻣﺴﻤﻮﻋﻤﺰ دور وﻓﺎﺗﻰ ‪١٣١٥‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده اوﻟﻤﺶ‬ ‫ﺑﺎب اﻟﻄﺎء‬ ‫ﻃﺐ ّ‬ ‫ﻣﻼ اﺻﻠﻰ ﻣﻤﺎدش اوﻛﺮوﻏﻰ ﺗﻮﺑﺎن ﺟﻜﻰ آوﻟﻰ ﻧﻨﻚ ﻣﻮاﻟﺪﻧﺪن اوﻟﻮب‬ ‫‪١٨٥٣‬ﻧﭽﻰ ﻞ ﻟﺮده اﻜﻮز ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻤﺸﺪر آﻜﻮزده ﻣﻌﻠﻢ ﻟﻚ و ﻣﺪرس ﻟﻚ‬ ‫اﺪب ﺑﺮ اﻜﻰ ﻞ ﺗﻮردﻗﺪﻧﺼﻨﻜﺮه ﻟﭙﺴﻰ ﺑﻠﺪه ﺳﻨﻪ ﺑﺎروب ﻗﺎرى ﺻﻔﺎ اﻠﻪ‬ ‫ﻣﺸﺮك اﻣﺎم ﺑﻮﻟﺪﻠﺮ ﺑﻌﺪه ﻗﭙﺎﻟﺪه اﺳﺘﻘﺎﻣﺖ اﺪرك ﺣﺞ ﺷﺮﻔﻪ ﺑﺎروب ﻗﺎﺘﺪﻗﺪن‬ ‫ﺑﺶ آﻟﺘﻰ ﻞ ﺻﻮﻧﻜﺮه ‪ ١٣١٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮ ﺣﺪودﻧﺪه ﻗﭙﺎﻟﺪه وﻓﺎت اﺘﻤﺸﺪر‬ ‫ﻋﺎﻟﻢ و ﻓﺎﺿﻞ ذات اﺪى ﺧﺪا رﺣﻤﺖ اﻠﺴﻮن‬ ‫‪/65b/‬‬ ‫ﺑﺎب اﻟﻌﻦ‬ ‫ﻋﺒﺪاﻟﺠﺒﺎر ﺣﻀﺮت اﺑﻦ ﻋﺒﺪاﷲ‬ ‫ﺑﻮ ذات اﺻﻠﻰ ﻣﺴﻠﻢ ﻗﺮﻪ ﺳﻨﺪن ﭼﺴﺘﺎى اوﺎزى ﺑﻮﻟﺴﻪ ﻛﺮك اﺑﺘﺪاده ﻗﺰاﻧﺪه‬ ‫ﻣﺤﻤﺪ ﻛﺮﻢ ﺣﻀﺮت ﻣﺪرﺳﻪ ﺳﻨﺪه ﺗﺤﺼﻞ ﺑﻌﺪه ﺑﺨﺎراء ﺷﺮﻔﺪه ﺑﺮ ﻧﭽﻪ ﻞ‬ ‫ﻟﺮ اﺳﺘﻘﺎﻣﺘﺪن ﺻﻮﻧﻜﺮه ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻮب ﺳﻜﺰﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪده‬ ‫اﻣﺎم و ﻣﺪرس اوﻟﻤﺸﺪر اﺎﻣﻨﺪه ﻣﺪرﺳﻪ ﺳﻰ آﺑﺎد و اﻃﺮاف ﺷﻄﻰ دن ﻃﺎﻟﺐ‬ ‫اﻟﻌﻠﻢ ﻟﺮ ﺟﻤﻊ اوﻟﻮب ﺗﻮﺿﺢ ﻣﺮﺗﺒﻪ ﺳﻨﻪ ﭼﻪ اوﻗﻮﻟﻤﻖ اﺪى ﻋﻠﻢ ﻗﺮاءﺗﺪه‬ ‫اﻗﺮاﻧﻨﻪ ﻓﺎﻖ اوﻟﺪﻗﺪن ﺧﻔﻆ ﻛﻼم اﷲ ﻧﺘﻨﺪه اوﻟﻨﻠﺮ دﺧﻰ ﺑﻮ ذاﺗﻨﻚ ﺣﻀﻮرﻧﺪن‬ ‫اﺳﺘﻔﺎده اﺪرﻟﺮدى ﺷﺎﻛﺮدﻟﺮﻧﺪن ﻛﻮب ﺟﺎﻠﺮده اﻣﺎم و ﻣﺪرس و ﺧﻠﻔﻪ‬ ‫اوﻟﻤﺸﻠﺮدر ﻜﺮﻣﻰ ﻠﺪن آرﺗﻮﻏﺮاق اﻣﺎﻣﺘﻠﻚ اﺪب ‪١٨٨١‬ﻧﭽﻰ ﻣﻼدﻪ ده‬ ‫ﺣﺞ ﺷﺮﻔﻪ ﻛﺪب ﻗﺎﺘﻮﺷﻨﺪه ﻃﻮرﺳﺎده وﻓﺎت اﺘﻤﺸﺪر رﺣﻤﺔ اﷲ ﻋﻠﻪ ﺑﻌﺾ‬

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‫ﻛﻼم ﻋﺒﺮة آﻣﺰﻟﺮى ﺗﻮارﺦ ﺧﻤﺴﻪ ﻣﺰده ﺗﺤﺮﺮ اوﻟﻨﺪﻐﻰ اوﭼﻮن ﺑﻮراده ﺑﻮ‬ ‫ﻗﺪرﭼﻪ اﻠﻪ اﻛﺘﻔﺎ اﺪﻟﺪى‬ ‫اوﺷﺒﻮ ﺗﺎرﺨﺪن ﻗﺮق ﻞ ﻟﺮ ﻣﻘﺪم ﺑﻮ ذات ﻋﻠﻪ اﻟﺮﺣﻤﻪ دن اﺸﺘﻤﺶ ﺑﺮ‬ ‫ﺟﻮاﺑﻨﻚ ﺳﺆاﻟﻰ اوﺷﺒﻮ ‪١٩١١‬ﻧﭽﻰ ﻞ ‪١٣٢٩‬ﻧﭽﻰ ﻫﺠﺮﻪ دور ﺷﻮرا‬ ‫ﻣﺠﻠﻪ ﺳﻨﻚ ‪٨‬ﻧﭽﻰ ﻋﺪدﻧﺪه ﺎزﻟﻤﺶ اوﻟﻮب ﻛﻮن ﺑﺎﺗﻤﺎن اورﻧﺪه ﺻﻠﻮت و‬ ‫ﺻﻮﻣﻨﻚ اداﺳﻰ ﻧﻪ ﻃﺮﻘﻪ اوﻟﻮر دﻤﺸﻠﺮ ﺑﻮﻧﻜﺎ ﺗﻮارﺦ ﺧﻤﺴﻪ ﻣﺰده ﺎزﻠﻦ‬ ‫‪ ٣٩٣‬ﺻﺤﻔﻪ ﺳﻨﺪه ﺑﺎﺻﻠﻦ اﺻﻮل اﻛﺮﭼﻪ ﻋﺸﺎء ﺧﺼﻮﺻﻨﺪه اﺴﻪ ده ﺑﻮ‬ ‫ﺳﺆاﻟﻪ ﻣﻘﺪره ﺟﻮاب ﻛﺒﻰ ﺗﻠﻘﻰ اﺪﻟﻤﺸﺪر ﻣﺰﺑﻮر ﺗﻮارﺦ ﭼﻪ ﻣﺰده ﻣﺨﺘﺼﺮاً‬ ‫ﺎزﻠﻦ ﻛﻼﻣﻨﻚ ﻣﺎﺋﻠﻰ ﺑﻮ دورﻛﻪ ﺷﺮط ﺷﺮوط دن ُﻣ ْﻨ َﻔ ّﻚ اوﻟﻤﺎﻣﻖ اﭼﻮن‬ ‫ً‬ ‫ﻣﺜﻼ ﻃﻬﺎرت اﻠﻪ ﻧﻤﺎز ﻫﺮ اﻜﺴﻰ اﻋﻤﺎل ﺑﺪﻧﻪ‬ ‫ﻣﻨﺎﺳﺒﺖ ﺗﺎﻣّﻪ درﻛﺎر اوﻟﻮب‬ ‫ً‬ ‫اوﻟﺪﻏﭽﻮن ﺑﻬﺎده ﻣﻨﺎﺳﺒﺖ ﺗﺎم واردورﺳﻪ ﻓﺎﻗﺪ اﻟﻄﻬﻮرﻦ )ﺟﺴﻤﺎ( ﻧﻤﺎز ﺗﺄﺧﺮ‬ ‫اﺪﻠﺮ ﻛﺒﻰ ﻋﻠﺔ ﺑﻮده اﻣﺎ ﺻﻠﻮت ﻋﺒﺎدة ﺑﺪﻧﻪ وﻗﺖ اﺴﻪ ﺳﻤﺎوى ‪/66a/‬‬ ‫ﺑﺮ ﻋﻼﻣﺘﺪن ﻋﺒﺎرة اوﻟﻤﻘﻠﻪ اراﻟﺮﻧﺪه ﻣﻨﺎﺳﺒﺖ ﻧﺎﻗﺼﻪ اوﻟﻮب ﺑﻨﺎ ﺑﺮﻦ وﻗﺖ‬ ‫ﺗﺎﺑﻼن ﻣﺤﻠﺪه رﻋﺎﻪ ﺳﻰ ﻻزم وﻗﺖ ﺗﺎﺑﻠﻤﺎن اورﻧﺪه ﺗﺨﻤﻦ و ﺗﺤﺮى اﻠﻪ ادا‬ ‫ﻗﻠﻨﻮر ﺑﻮ ﺗﺨﻤﻦ و ﺗﺤﺮى ﺻﺎﺣﺐ ﺷﺮﻋﻨﻚ ﻣﺒﺤﻮث اوﻟﻦ ﻣﻜﺎﻧﻰ و اﺎم‬ ‫و ﻟﺎﻟﻨﻚ ﻣﻌﺘﺪل ﻣﺤﻠﻰ ﻣﺮﻛﺰ ﻋﺎﻟﻢ اوﻟﻦ ﺣﺮم ﺷﺮﻔﻨﻚ ﻟﻞ و ﻧﻬﺎرﻨﻪ ﻗﺎس‬ ‫اﻠﻪ ﺗﻘﺪﺮ اﺘﻤﻚ ﻧﻘﻠﻪ و ﻋﻘﻠﻪ اوﻓﻖ ﻛﻮرﻧﻮر و اﷲ اﻋﻠﻢ و اﻧﺰﻟﻨﺎ ﻣﻌﻬﻢ‬ ‫اﻟﻜﺘﺎب و اﻟﻤﺰان ﻟﻘﻮم اﻟﻨﺎس ﺑﺎﻟﻘﺴﻂ‬ ‫ﺑﻮﻧﻜﺎ ﻣﺎﻧﺪ ﺑﺮ ﻣﺴﺌﻠﻪ دﺧﻰ ﺧﺎﻃﺮه ﻛﻠﻮر ﺮﻧﻚ ﻛﺮوﻨﻰ ﻣﺜﺒﺖ اوﻟﺪﻗﭽﻪ ﺑﺮ‬ ‫آدم ﻣﺮﻛﺰ ﻋﺎﻟﻢ اوﻟﻦ ﺣﺮم ﻣﺤﺘﺮﻣﺪن ﺳﺮ و ﺳﺎﺣﺖ اﺪرك ﻓﺎس ﻣﻤﻠﻜﺘﻨﻪ‬ ‫ﻛﺪرﺳﻪ ﺑﻌﺪه درﺎى ﻣﺤﻂ اﻠﻪ آﻣﺮﻘﺎﻪ و آﻧﺪن ﭼﻦ ﻣﻤﻠﻜﺘﻨﻪ ﻛﻠﻮب ﺮرﺳﻪ‬ ‫ﺑﻮ آدم ﻫﻤﺎن ﻏﺮﺑﻪ ﻛﺪرم دﻪ اﺑﺘﺪا ﺣﺎﻟﻨﻪ ﻧﻈﺮاً ﻧﻤﺎزﻨﻰ ﺷﺮق ﻃﺮﻓﻪ‬ ‫اوﻗﻮب ﻛﻠﻤﺶ اﻜﻦ ﭼﻮﻧﻜﻪ ﺣﺮﻣﺪن ﻏﺮﺑﻪ ﺳﺮ اﺪه ﻧﻨﻚ ﻗﺒﻠﻪ ﺳﻰ ﺷﺮق‬ ‫اوﻟﻮب ﭼﻦ ﻣﻤﻠﻜﺘﻰ ﻛﻌﺒﻪ دن ﺷﺮﻗﺪه اوﻟﻤﻐﻠﻪ ﻗﺒﻠﻪ ﺳﻰ ﻏﺮب اوﻟﺪﻏﻨﺪه اﺣﺪﻧﻚ‬ ‫ﻧﺰاﻋﻰ ﺑﻮﻗﺪر اﻤﺪى ﺑﻮ آدم ﭼﻨﻪ ﻛﻠﻨﭽﻪ ﻗﺒﻠﻪ ﺳﻰ ﺷﺮق دﻪ ﺗﺼﻮر اﺪوب‬ ‫اوﻗﺎن ﻧﻤﺎزى ﺻﺤﺢ اوﻟﺮﻣﻰ ﺻﺤﺢ دﻛﻠﺴﻪ ﺷﺮﻗﻰ ﻗﺒﻠﻪ ﺗﻮﺗﻮب اوﻗﺎن‬ ‫ﻧﻤﺎز ارﺿﻨﻚ ﻗﺎﺴﻰ ﻗﻄﻮﺑﻨﻪ و ﻗﺎﺴﻰ ﻗﻄﻌﻪ ﺳﻨﻪ واردﻗﺪه ﻏﺮﺑﻪ ﻣﺘﻮﺟﻪ‬ ‫اوﻟﻤﻖ ﻻزم ﻛﻠﻮر ﺑﻮﻧﻜﺎ ﺑﺮ ﺗﺤﺪﺪ وارﻣﻰ زﻣﺎﻧﻤﺰده ﺗﺠﺎر ﺳﺎر و ﺳﺎح‬ ‫ﻟﺮ دﻧﺎى د َورده ﻞ ﺑﻞ ﺗﺰاﺪ اﺘﻤﻜﻠﻪ ﺑﻮ ﻣﺴﺌﻠﻪ ﻓﻘﻂ ﺑﺮ ﻓﺮﺿﺎﺗﺪن ﻣﻌﺪود‬ ‫اوﻟﻤﻮب واﻗﻌﻰ و ﺿﺮورى ﻛﺒﻰ ﻛﻮرﻧﻜﻦ ﺑﻮﻛﻠﺮﻣﺰ ﺑﻮﻧﻜﺎده ﺑﺮ ﺟﻮاب‬

‫‪the dictionary‬‬

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‫ﺎزﺐ ﻗﺮارﻟﻨﺪرﻣﻖ ﻟﺮى ﻣﺄﻣﻮﻟﺪر اﻣﺎم ﻗﺎرى ﻗﺮﺑﺎﻧﻌﻠﻰ وﻟﺪ ﺣﺎﺟﻰ ﺧﺎﻟﺪ‬ ‫ﭼﻮﭼﻜﻰ‬ ‫‪/66b/‬‬ ‫ﻋﺒﺪاﻟﻤﺆﻣﻦ آﻏﺎ ﻟﭙﺴﻮى ﺑﻦ‬

‫ﺑﻦ‬

‫ﺑﻦ‬

‫ﺑﻮ ذات ﻟﭙﺴﻰ ﺑﻠﺪه ﺳﻰ ﻧﻨﻚ اﺑﺘﺪا ﺑﻨﺎﺳﻨﺪه ‪١٨٥٥‬ﻧﭽﻰ ﻠﺪه ﺳﻮدا ﺑﺮﻟﻦ ﻛﻠﻮب‬ ‫اﺳﺘﻘﺎﻣﺖ اﺘﻤﺶ ﻣﺰﺑﻮر ﺷﻬﺮﻧﻚ ﺑﺎﻠﺮﻧﺪن و اﻋﺘﺒﺎرﻟﻰ ﻧﻔﻮذﻟﻰ آدﻣﻠﺮﻧﺪن اﺪى‬ ‫ﺷﻬﺮﻧﻚ ﻣﻮﻗﻌﻰ ﺗﺎغ اﭽﻨﺪه اوﻟﻤﻘﻠﻪ ﻮل ﻟﺮى ﻏﺎﺖ ﺻﻌﺐ و آﻏﺮ اوﻟﺪﻗﺪن‬ ‫ﺑﻮ ذات ﺷﻮل ﻗﻮن ﻮل ﻟﺮﻧﻰ اوز ﺧﺮاﺟﺎﺗﻰ اﻠﻪ ﺗﻮزاﺗﺪرﺐ ﻋﺎﻣﻪ ﻪ ﺑﻮك‬ ‫ﻣﻨﻔﻌﺖ ﻛﻠﺘﻮردﻜﭽﻮن او ﺷﻬﺮﻧﻚ روﺳﻠﺮى ﺑﻮ ذاﺗﻪ اوﻣﺎرﻃﻪ ﻟﻖ ﺮ وﺮوب‬ ‫و ﻫﻢ ﻏﻮﺑﻮرﻧﺎﻃﻮردن ﺗﻘﺮﺾ ﻧﺎﻣﻪ آدﺴﺘﺎت ﻫﻢ آﻟﻤﺶ اﺪى‬ ‫ﻋﺒﺪاﻟﺼﺎدق ﺑﻦ ﻋﺒﺪاﻟﻠﻄﻒ‬ ‫ﺑﻮ ذات ﭼﻮﭼﻚ ﻛﻪ ا ّول ﻛﻠﻦ ﻟﺮدﻧﺪر ﺣﺎﺟﻰ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ﻧﻚ دﻛﺎﻧﻨﺪه‬ ‫ﺗﻮروب ﺧﻠﻰ ﺨﺸﻰ ﺣﺬﻣﺖ ﻛﻮرﺳﺘﻤﺶ اﺪى ﺻﻮﻧﻜﺮه اوز ﺑﺎﺷﻨﻪ ﺑﻮﻟﺪى‬ ‫دﻮاﻧﻪ ﻓﻌﻞ ﺑﺮ ﺗﻮرﻟﻰ ذات اوﻟﺪﻗﺪن ﺑﻌﺾ اﻓﻌﺎﻟﻨﻰ ﺎزﻣﻖ ﻻزم ﺑﻠﻨﺪى‬ ‫ﭼﻮﭼﻚ ده اﻗﺴﻘﺎل ﺑﻰ اوﻟﻨﻠﺮﻧﻚ اﺸﻨﻰ داﺋﻢ ﺗﻨﻘﺪ و آﻧﻠﺮﻧﻰ داﺋﻢ ﺗﻌﺐ اﺪرك‬ ‫اﻛﺮ ﻣﻦ ﺑﺮ ﻞ ﺎﺧﻮد ﺑﺮ آى اﻗﺴﻘﺎل ﺑﻮﻟﻮرﺳﻢ اﻫﺎﻟﻨﻰ ﺗﺮﺗﺐ ﻛﻪ ﺻﺎﻟﺐ‬ ‫ﻓﻼن اﻗﺴﻘﺎل وﻗﺘﻨﺪه ﺑﻮﻠﻪ ﺗﺮﺗﺐ ﻟﻰ اﺪى دﺎن ﻧﺎﻣﻰ ﻗﺰاﻧﻮر اﺪﻢ دﻮب‬ ‫ﻛﭽﻪ و ﻛﻮﻧﺪوز ذﻛﺮى ﻓﻜﺮى اﻗﺴﻘﺎل ﺑﻮﻟﻤﻘﺪه اﺪى ﻧﺘﻨﻪ ﻛﻮره ﺑﺮ وﻗﺖ‬ ‫ﺟﻮﻻى اﻗﺴﻘﺎل ﺧﺴﺘﻪ ﺑﻮﻟﻮب ﺑﺮ ﺳﻮداﻛﺮﻧﻨﻚ ﺧﺘﺎﻐﻪ ﻗﺎراﻏﺎن اﻠﺪه ﺑﺶ‬ ‫آﻟﺘﻰ ﻠﻐﻰ دﻋﻮاﺳﻰ ﺑﺎر اﻜﺎن ﻣﺬﻛﻮر ﺳﻮداﻛﺮ ﻛﻮﻧﺼﻠﻐﻪ ﻛﺮﺐ ﻋﺮض‬ ‫ﻗﻠﻤﺸﻜﻪ اﻗﺴﻘﺎل ﺗﺰده ﺗﻮﺷﺎﻛﺪن ﺗﻮرار ﻛﻮرﻧﻤﺎﺪى ﻗﻀﺎﻗﻼرﻧﻨﻚ ﺟﻮن وﻗﺘﻨﺪه‬ ‫ﺳﻮﻠﺸﻮب ﺷﻮل ﻣﺎﻟﻮم ‪ /67a/‬ﻗﺮارﻟﻨﺴﻪ دﺪﻛﺪه ﻗﻀﺎﻗﻠﺮﻏﻪ ﻛﻢ ﺳﻮﻠﺸﻮر‬ ‫دﻮب ﻣﺬﻛﻮر ﺳﻮداﻛﺮ ﻋﺒﺪاﻟﺼﺎدﻗﻨﻰ ﻛﻮﺳﺘﺮﻣﺶ ﻛﻪ ﻗﻀﺎق ﺳﻮزﻨﻪ ﻣﺎﻫﺮ‬ ‫اﻗﺴﻘﺎل ﺎزﻟﻐﺎﻧﭽﻪ آﻧﻨﻚ اورﻧﻨﻪ ﺣﺬﻣﺘﻨﻜﺰ ﻛﻪ ﻫﻢ ﺎرار دﻪ ﺣﺎﺻﻞ ﻛﭽﻪ‬ ‫ﺳﻰ ﻣﻌﻘﻮل ﻟﺐ اﺮﺗﻪ ﺳﻰ ﻋﺒﺪ ﺻﺎدﻗﻨﻰ ﻏﺎﻟﺪاﻐﻪ ﺒﺎرﻣﻚ ﺑﻠﻜﻪ ده اﻗﺴﻘﺎل ﻟﻖ‬ ‫ﻟﻮازﻣﻨﻰ ﺗﻌﻦ ﻟﻤﺶ ﻛﺒﻰ ﺑﻮﻟﺐ ﭼﻘﻤﺶ ﻛﭽﻪ ﺳﻰ ﻛﻮﻧﻜﻞ ﺎﻗﻦ آدﻣﻠﺮدن ﻋﺒﺪ‬ ‫ﺻﺎدق اﻗﺴﻘﺎل ﺑﻮﻟﺪى دﻪ ﺳﻮﻧﭽﻰ ﻟﺮ آﻟﺸﻮب ﻮرﻣﺶ ﻟﺮ اﺮﺗﻪ ﺳﻰ ﺑﺎى ﻋﺒﺪ‬

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‫ﺻﺎدﻗﻨﻰ آﻟﺐ ﻛﻮﻧﺼﻠﻐﻪ ﺑﺎرر ﺗﻜﺮار ﺗﻌﺮﻒ ﻗﻠﻮر ﻛﻮﻧﺼﻞ ده ﻋﺒﺪ ﺻﺎدﻗﻐﻪ‬ ‫ﻣﻼﻢ ﺳﻮزﻟﺮ اﺘﻮب ﺑﻮ اﺷﻨﻰ ﺨﺸﻰ ﺳﻮﻠﺸﻮب ﺑﺘﻮرﺳﻨﻚ ﺳﻨﻜﺎ دﺧﻰ اﺶ‬ ‫ﺑﻮررﻣﻦ آﻗﺴﻘﺎل ﺎﺗﻘﺎﻧﺪن ﺑﺮﻟﻰ ﺧﺘﺎى اﻠﻨﺪه ﺳﻮﻠﺸﻮر اﺶ ﻛﻮﺑﺎﺪى دﻮب‬ ‫ﻗﻮﻟﻨﻪ ﻗﺎرﺗﻪ ﺑﺮر ﭼﻘﺎرر ﻛﺮﻢ داد دﺪﻜﻰ ﻛﻨﺼﻮل ﺣﺬﻣﺘﻨﺪه ﺑﺮ آدم ﺑﺎر اﺪى‬ ‫ﻋﺒﺪ ﺻﺎدﻗﻐﻪ دﻤﺸﻜﻪ ﻣﻨﻢ ﻓﻼن اﺸﻢ ﺑﻮ ﻛﻮﻧﻜﺎﭼﻪ ﺎﺗﻮب ﻗﺎﻟﺪى ﻏﺎﻟﺪاﻐﻪ‬ ‫آﺘﻮب آﻧﻰ ﻫﻢ ﺳﻮﻠﺸﻪ ﻛﻠﺴﻨﻜﺰ دﺪﻛﺪه ﻋﺒﺪ ﺻﺎدق آﻧﻜﺎ آﭼﻮﻟﻨﻮب دﻤﺸﻜﻪ‬ ‫ﻛﻮﻧﺼﻞ ﺣﺬﻣﺘﻨﺪه ﺗﻮرﻏﺎن ﺑﺎﺷﻠﻎ اﻗﺴﻘﺎل ﺗﻠﻤﺎچ و ﺳﺰﻟﺮ ﻛﺒﻰ ﭼﭙﺎرﻣﺎﻧﻠﺮ‬ ‫ﺑﺎرﻧﻜﺰﻧﻚ اﺣﻮاﻟﻨﻜﺰ ﻣﻨﻜﺎ ﻣﻌﻠﻮم ﻫﻤﻪ ﻟﺮﻧﻜﺰ اوﻏﺮى ﺳﺰﻟﺮ ﻣﻦ اوﻏﺮﻐﻪ‬ ‫ﺷﺮﻚ ﺑﻮﻟﻤﺎﻮرم ﺑﺎرﭼﻪ ﻟﺮﻧﻜﺰﻧﻰ اورﻛﺎ ﺗﻮر ﻣﻦ ﻛﻢ اﺪﻛﻤﻨﻰ آﻧﻜﻼﺗﻮرﻣﻦ دﻪ‬ ‫ﭼﻘﺐ ﻛﺘﻤﺶ ﻛﺮﻢ دادده ﻛﻮﻧﺼﻠﻐﻪ ﻛﺮﺐ ﻋﺒﺪ ﺻﺎدق ﺷﻮﻠﻪ ﺷﻮﻠﻪ دﺪى‬ ‫ﺑﺰدن ﻧﻪ ﻛﺒﻰ ﺧﺎﻧﺖ اوﺗﻤﺶ دﺪﻛﻨﺪه ﻛﻮﻧﺼﻞ ﺗﻠﻤﺎﭼﻘﻪ ﻗﺮاب او ﻧﭽﻮك ﻛﺸﻰ‬ ‫اﺪى دﻮر ﺗﻠﻤﺎﭼﺪه ﺗﻘﺼﺮ آﻧﻰ ﺑﻜﺎر ﺒﺎردﻧﻜﺰ اول اﺷﻨﻰ ﺑﻮزﺐ ﻛﻠﻮر‬ ‫اوزى دﻮاﻧﻪ آدم در دﺮ‬ ‫‪/67b/‬‬ ‫]ﻛﻮﻧﺼﻞ[ ﻣﻦ آﻧﻰ ﺑﻠﻤﻮرم اوﻠﻪ اﺴﻪ اوزﻧﻚ ﺑﺎرﺐ ﻏﺎﻟﺪاى ﺑﺮﻟﻦ‬ ‫ﺳﻮﻠﺸﻮب ﻛﻞ ﻋﺒﺪ ﺻﺎدﻗﻨﻰ ﻗﺎﺘﺎر دﻤﺶ ﺑﻮﻧﻠﺮ اوﺪن ﭼﻘﻐﺎﻧﻐﺎﭼﻪ ﻋﺒﺪ ﺻﺎدق‬ ‫ﺗﻮﻏﺮى ﺑﺎزارﻏﻪ ﻛﻠﻮب ﻛﻮﭼﻪ ده اوﻮﻟﻤﺶ آﻏﺎچ ﻧﻨﻚ اوﺳﺘﻨﻪ ﭼﻘﻤﺶ ده‬ ‫ﻗﻮﻟﻨﺪا ﻗﺰل ﻗﺎرﺗﻪ ﻧﻰ ﺗﻮﺗﻮب ﺗﻮروب آﻬﺎ اﻟﻨﺎس ﻗﻠﺐ آدﻣﻠﺮﻧﻰ ﺟﻤﺶ ﻫﻤﻪ‬ ‫ﻟﺮ ﻻﻓﻜﻪ ﻟﺮﻦ ﺗﺎﺷﻠﺐ ﻧﻰ ﺧﺒﺮ دﻪ ﻮ ﻛﺮﺷﺐ ﻛﻠﺪﻛﺪه ﻣﻨﻪ ﻣﻦ اﻗﺴﻘﺎل ﺑﻮﻟﺪم‬ ‫ﺣﺎﺿﺮ ﻏﺎﻟﺪاﻐﻪ ﺑﺎروب اوزﻣﻨﻰ ﻣﻌﻠﻮم ﻗﻼﻣﻦ ﻣﻦ ﻗﺎﺘﻮب ﻛﻠﻜﺎﻧﭽﻪ ﻛﻮﭼﻪ‬ ‫ﻟﺮﻧﻜﺰﻧﻰ ﺳﭙﻮروب اﺸﻮك آﻟﻼرﻧﻜﺰﻧﻰ ﺗﺎزه ﻟﻨﻜﺰﻟﺮ ﻗﺼﺎﭘﭽﻰ ﻟﺮ دﻛﺎﻧﻠﺮﻧﻜﺰده‬ ‫اﺴﻜﻰ ﻧﺮﺳﻪ ﻛﺮ ﻧﺮﺳﻪ ﺑﻮﻟﻤﺴﻮن اﺸﺘﺴﻮن ﻗﻼﻗﻠﺮﻧﻜﺰ دﺐ ﺑﺮ ﻧﭽﻪ ﺎرﻟﻖ‬ ‫ﻧﻰ آﺘﻮب آﺗﻨﻪ ﻣﻨﺎر ﻛﻰدر ﻏﺎﻟﺪاﻐﻪ ﺑﺎروب ﻨﻜﻰ اﻗﺴﻘﺎل ﻛﻠﺪى دﺐ ﺧﺒﺮ‬ ‫ﻗﻠﻮر ﻨﻜﻰ اﻗﺴﻘﺎل ﻛﻢ اوﻟﻪ دﻮب ﻏﺎﻟﺪاﺪه رﺧﺼﺖ ﺑﺮور ﻛﺮور روﺳﭽﻪ‬ ‫ﺑﺮ ﻗﻮل ﺑﺮﻟﻦ ﻛﻮرﺷﻮب ﻛﻮزﻧﻰ آﺳﻤﺎﻧﻐﻪ ﺗﺮاب ﻣﻮﻐﻨﻰ ﺻﻼب ﻣﻨﻪ ﻗﺎرﺗﻪ‬ ‫ﻣﻦ اﻗﺴﻘﺎل ﺑﻮﻟﺪم اﻨﺪى اﺶ ﺳﺰ ﺑﺮﻟﻦ ﺑﺰده ﻗﺎﻟﺪى ﻛﻮﻧﺼﻞ ﺑﺮﻟﻦ آﻣﺒﻮﻏﻪ‬ ‫ﺑﻚ اوﻟﻜﺎن اﺸﻠﺮ ﺑﻮﻟﻤﺴﻪ ﺒﺎرﻣﺎﻟﻮك اﻜﺎوﻣﺰدن آرﺗﺎ ﺗﻮرﻏﺎن ﭼﻮﭼﻜﺪه‬ ‫اﺶ ﻮق دﺐ ﺗﻮرﻏﺎن اراده ﺗﻠﻤﺎچ ﻋﺪ ﻣﺤﻤﺪ ﺑﺎروب ﻛﺮور ﻏﺎﻟﺪاﺪه‬ ‫ﺗﻠﻤﺎﭼﻘﻪ اﻗﺴﻘﺎﻟﻨﻜﺰ ﻗﻮﺗﻠﻰ ﺑﻮﻟﺴﻮن دﺪﻛﺪه ﻗﺎﺴﻰ اﻗﺴﻘﺎل دﻤﺶ ﺗﻠﻤﺎﭼﺪه ﻋﺒﺪ‬ ‫ﺻﺎدﻗﻐﻪ ﻗﺮاب ﭼﻖ ﺑﻠﺠﺮ اﻣﺎ ﻛﻢ اﻗﺴﻘﺎل ﻗﻠﺪى ﺳﻨﻰ دﻜﺎﻧﺪه آﻗﺮون ﻏﻨﻪ‬

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‫ﭼﻘﺐ آﺗﻨﻪ ﻣﻨﺐ ﺑﺎزارﻏﻪ ﻛﻠﻤﺶ ده ﺑﺎﻏﻰ آﻏﺎچ ﻧﻨﻚ ]اوﺳﺘﻨﻪ[ ﻣﻨﺐ ﻨﻪ‬ ‫آدﻣﻠﺮﻧﻰ ﭼﺎﻗﺮﻣﺶ آدﻣﻠﺮ ﻛﻠﺪﻛﺪه ﺳﺎﻋﺘﻨﻪ ﻗﺮاب دﻤﺸﻜﻪ ﻣﻦ ﻣﻮﻧﺪن ﻛﺘﻜﺎﻧﺪه‬ ‫ﺳﺎﻋﺖ ﻓﻼن اﺪى ﺣﺎﺿﺮده ﻣﻮﻧﺪن ﻛﺘﻜﺎﻧﻤﻪ ﺑﺮ ﺳﺎﻋﺖ ‪ ٩‬ﻣﻨﻮت ﺑﻮﻟﻤﺶ‬ ‫ﻣﻦ اﻗﺴﻘﺎل ﻟﻘﺪن ﺗﻮﺷﺪم ﺑﺎﻏﻰ ﺎرﻟﻐﻤﺪن ﻗﺎﺘﺪم اﻨﺪى ﺑﻠﻜﺎن ﺑﻮﺧﻠﺮﻧﻜﻨﻰ ﻪ‬ ‫ﺑﺮﻧﻜﻠﺮ دﺐ آﺗﻨﻪ ﺑﻨﻤﺶ ﻛﺘﻤﺶ‬ ‫‪/67a/‬‬ ‫ﻋﺜﻤﺎن ﻗﺎرى اﺑﻦ ﺣﺎﺟﻰ اﺑﻮ ﺑﻜﺮ‬ ‫ﺑﻮ ذاﺗﻨﻚ اﺳﻤﻰ ﻬﻮدا اﻜﻦ ﺑﺨﺎراء ﺷﺮﻔﺪه ﻋﺜﻤﺎن اﺳﻤﻨﻪ ﺗﺤﻮﻞ اﺘﻤﺸﻠﺮ‬ ‫ﻬﻮدا اﺳﻤﻨﻪ ﻣﻠﺘﺒﺲ ﺑﻮﻟﻤﺴﻮن اوﭼﻮن ﺳﻤﻰ ده ﺑﺮآز ﺗﺤﺼﻞ دن ﺻﻮﻧﻜﺮه‬ ‫ﺑﺨﺎراء ﺷﺮﻒ ﻛﻪ وارﺐ آﻧﺪه ﺧﻔﻆ ﻛﻼم اﷲ اﺪب ‪١٨٦٧‬ﻧﭽﻰ ﻠﺪه ﻗﺎرى‬ ‫اوﻟﺐ ﻗﺎﺘﺪى ﻗﺎﺘﺪﻗﺪﻦ ﺻﻮﻧﻜﺮه ﻻﻓﻜﻪ ﻛﻪ اوﺗﻮروب ﺑﻌﺪه ‪ ١٨٧٩‬ﻧﭽﻰ ﻞ‬ ‫ﻟﺮده ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﻮب ﻨﻪ دﻛﺎﻧﺪارﻟﻖ اﻠﻪ ﺗﻮردى ‪١٨٨٣‬ﻧﭽﻰ ﻞ ﺳﻤﻰ‬ ‫ﻛﻪ ﻗﺎﺘﻮب ﺑﺮﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪﻛﻪ اﻣﺎم ﺑﻮﻟﺪى اون ﻞ ﻣﻘﺪارى اﻣﺎﻣﺘﻠﻚ‬ ‫ده ﺗﻮروب وﻓﺎت اﺘﺪى ﺑﺨﺎراده ﺑﺎﺒﺘﭽﻪ ﻟﻚ اﻠﻪ ﻮروب ﻋﻠﻢ دن ﺑﻬﺮه ﺳﻰ‬ ‫آز اﺴﻪ ده دﻋﻮاﺳﻰ ﺑﻮك اﺪى ﻗﺎرى ﻟﻘﺪن ده اوﻗﻮر ﺑﻬﺮه ﻣﻨﺪ اوﻟﻤﻮب‬ ‫ﺧﺴﺘﻪ ﻟﻚ ﺑﻬﺎﻧﻪ ﺳﻠﻪ ﺧﺘﻢ دن ﻗﺎﻟﻤﺶ اﺪى ا ّوﻟﺪه ده اوﻗﺪر ﺑﺎﻗﻮة دﻛﻞ اﺪى‬ ‫ﻟﻜﻦ ﺧﺎرﺟﺪه ﻗﺮأﺗﻰ ﻛﻮزل ﺧﻮش اواز اﺳﺘﻤﺎﻋﻪ رﻏﺒﺘﻠﻰ اﺪى ﺑﺨﺎرا ﻣﻘﺎﻣﻰ‬ ‫ﺑﺨﺎرا ﻗﺮأﺗﻰ اﻠﻪ اﺷﺒﺎع اوﻗﻮردى‬ ‫‪/68a/‬‬ ‫ﻋﺒﺪاﷲ اﺑﻦ ﻋﺒﺪاﻟﻔﺾ ﻗﺰاﻧﻰ‬ ‫ﺳﻤﻰ ده اﺒﺮاﻫﻢ آﺧﻮﻧﺪﻏﻪ داﻣﺎد و ﻫﻢ اﻣﺎﻣﺘﻠﻜﺪه ﺷﺮﻚ اوﻟﻤﺸﺪى اﺒﺮاﻫﻢ‬ ‫آﺧﻮﻧﺪﻧﻚ وﻓﺎﺗﻰ ﺑﻌﺪﻧﺪه ﻣﺴﺘﻘﻞ اﻣﺎم اوﻟﻮب ‪١٩٠٠‬ﻧﭽﻰ ﻣﻼدﻪ ﺣﺪودﻧﺪه‬ ‫وﻓﺎت اوﻟﻤﺸﺪر آدﻣﻠﺮﻧﻚ ﺧﺒﺮ وﺮدﻛﻠﺮﻨﻪ ﻛﻮره ﻋﻠﻤﻰ آز اﺴﻪ ده ﻣﺠﻠﺲ‬ ‫ﻣﺘﻜﻠﻢ ذات اﺪى دﻮرﻟﺮ‬

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‫ﻋﺒﺪاﷲ اﺑﻦ ﻋﺒﺪاﷲ ﺳﺎﺑﻖ ]اﺑﻦ ﻋﺒﺪاﻟﻔﺾ ﻗﺰاﻧﻰ[‬ ‫آﺗﺎﺳﻰ ﺟﺎﻨﻪ اﻣﺎم اوﻟﻮب ﺣﺎﻻ ﺗﺎش ﻣﺴﺠﺪﻧﻚ اﻣﺎم و ﻣﻌﻠﻢ و ﻣﺪرﺳﻰ ﺑﻮ‬ ‫ذاﺗﺪر ﻣﺪﻨﻪء ﻣﻨﻮره ده ﺗﺤﺼﻞ اﺪب ﺗﺨﻠﺼﻰ ﺧﻠﻮﺻﻰ دﻪ ﺷﻬﺮﺗﺎب اوﻟﻤﺶ‬ ‫ﻋﺎﻟﻢ و ذﻛﻰ و ﺳﻮزﭼﻦ اﺪﻜﻨﻰ ﺑﺮ دﻓﻌﻪ ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﺪﻛﺪه آﻧﻜﻼﻣﺸﺪم ﺑﺮ‬ ‫ﻧﭽﻪ ﻛﻮﻧﻠﺮ ﻓﻘﺮ ﺧﺎﻧﻪ ﻣﺰده ﻣﻬﻤﺎن اوﻟﻤﺸﺪر‬ ‫‪/68b/‬‬ ‫ﻋﺒﺪاﻟﺤﻖ اﺑﻦ ّ‬ ‫ﻣﻼ ﻋﻤﺎداﻟﺪﻦ‬ ‫اﺻﻠﻰ ﺗﻮﻣﻨﻠﻚ اوﻟﻮب ﻣﺪﻨﻪء ﻣﻨﻮره ده ﺗﺤﺼﻞ اﺘﺪﻛﺪن ﺻﻮﻧﻜﺮه ‪١٣٠٠‬‬ ‫ﻞ ﻟﺮ ﺣﺪودﻧﺪه ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻮب ﺳﻜﺰﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪده ﺑﺮآز‬ ‫اﻣﺎﻣﺘﻠﻚ دن ﺻﻮﻧﻜﺮه ‪٣‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪﻛﻪ اﻣﺎم ﺑﻮﻟﻤﺸﺪر ﺑﻮ ذاﺗﻨﻚ ﺗﻮﻟﺪى‬ ‫ﺗﻮﻣﻦ ﻗﺮﻪ ﻟﺮى ﻧﻨﻚ ﺑﺮﻧﺪه اوﻟﻮب ﺑﻌﺪه واﻟﺪى ّ‬ ‫ﻣﻼ ﻋﻤﺎدى اﻠﻪ ﻣﺪﻨﻪء‬ ‫ﻣﻨﻮره وارﺐ آﺗﺎﺳﻰ ﻧﻨﻚ وﻓﺎﺗﻨﺪه ﻣﺪﻨﻪ ده ﻗﺎﻟﻮب آﻧﺪه ﺗﺤﺼﻞ اﺘﻤﺸﺪر ﻋﺎﻟﻢ‬ ‫و ﻓﺎﺿﻞ ﺧﻮش اواز ﺧﻮش ﻗﺮأة اوﻟﺪﻐﻰ اﻠﻪ ﺑﺮاﺑﺮ ﺧﻠﻖ ذاﺗﺪر ﺗﺎرﺦ‬ ‫ﺧﻤﺴﻪء ﺷﺮﻗﻰ ده دﺧﻰ ﺑﺮآز ﺑﺎﻧﻰ ﻛﭽﺪﻛﺪن ﺑﻮراده ﺑﻮﻧﻨﻜﻠﻪ اﻛﺘﻔﺎ اﺪﻟﺪى‬ ‫ﻋﺒﺪاﻟﻜﺮﻢ اﺑﻮ ﺑﻜﺮ اوﻏﻠﻰ‬ ‫ﺳﻤﻰ ده ﺑﺮﻛﻰ ﺎﻗﺪه ﺟﻮﻻﻣﺎن ﻣﺴﺠﺪﻧﺪه ا ّول اﻣﺎم اوﻟﺪر ﺑﻮ ﻣﺴﺠﺪﻧﻨﻚ‬ ‫ﺑﻨﺎﺳﻰ ‪١٨٣٧‬ﻧﭽﻰ ﻞ ﻟﺮده اوﻟﻤﺸﺪر‬ ‫‪/69a/‬‬ ‫ﻋﺴﻰ ﺣﻀﺮت ﺑﻦ اﺑﺮاﻫﻢ‬ ‫اﺻﻠﻰ اوﻟﻮغ ﻣﻨﻜﺎر ﻗﺮﻪ ﺳﻨﺪن اﺪى ﺑﺨﺎراء ﺷﺮﻒ ده ﺗﺤﺼﻞ اﺪب‬ ‫‪١٨٣٨‬ﻧﭽﻰ ﻞ ﻟﺮده ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻮب ‪٣‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪده اﻣﺎم‬ ‫و ﻣﺪرس اوﻟﻤﺶ وﻓﺎﺗﻰ ‪١٨٦٠‬ﻧﭽﻰ ﺎﺧﻮد ‪٦١‬ﻧﭽﻰ ﻞ ﻟﺮده در آدﻣﻠﺮﻧﻚ‬ ‫ﺧﺒﺮ وﺮدﻛﻨﻪ ﻛﻮره ﻋﻠﻤﻰ اﻠﻪ ﺑﺮاﺑﺮ ﻣﺘﻘﻰ ﻧﻘﻰ ﻗﺎﻧﻊ و ﺻﺎﺑﺮ و ﻣﺘﺤﻤﻞ‬

‫‪the dictionary‬‬

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‫ذات اﺪى دﻮرﻟﺮ ﺑﺮ وﻗﺖ ﻣﺤﻠﻪ ﺳﻰ ﻧﻨﻚ ﺑﺎﻰ واﺻﻞ ﺣﺎﺟﻰ ﺻﻮﻏﻮم‬ ‫وﻗﺘﻨﺪه اون ﻗﻮى ﺒﺎرﻣﺶ اﺸﻮك آﻟﺪﻨﻪ ﭼﻘﺐ ﺑﻮ ﻛﻢ ﻗﻮﻰ ﻧﺸﻠﺐ ﻗﻮراﻏﻪ‬ ‫ﻛﺮﻛﺎن دﺪﻛﺪه ﺳﺰﻛﻪ ﺑﺎى ﺒﺎردى ﺻﻮﻏﻮم ﻗﻮﻠﺮﻧﺪن دﻤﺶ ﻫﺎى ﻣﻨﻜﺎ‬ ‫ﺑﻮﻗﺪر ﻗﻮى ﻛﺮﻛﻤﺎس ﺷﺎﻛﺮدﻟﺮﻛﻪ ﺒﺎرﻛﺎﻧﺪر ﺎﻧﻜﻠﺐ ﻛﻠﻜﺎﻧﺴﻦ ﺑﺎر آﻟﺐ ﻗﺎﺖ‬ ‫دﻮب ﭼﻘﺎرﻣﺶ ﺑﻌﺪه ﺑﺎى اوزى ﻛﻠﻮب ﺷﺎﻛﺮدﻟﺮﻛﻪ ﺑﺮاﭼﻚ ﻗﻮﻮم ﺑﺎﺷﻘﻪ ﺑﻮ‬ ‫ﺳﺰﻛﻪ ﻛﺘﻮرﻛﺎن ﻗﻮﻠﺮ دﺪﻛﺪه ﺑﻮﻗﺪر ﻗﻮى ﺑﺮﻟﻦ ﻧﺸﻠﻢ اﻜﻰ ﻗﻮى ﺑﺮﺳﺎﻧﻚ‬ ‫ﺑﻮﻟﻪ ﺑﺎﺷﻘﻪ ﻟﺮﻨﻰ ﻨﻪ ﻓﻘﺮﻟﺮﻛﻪ ﺑﺮ دﻮب ﺳﻜﺰ ﻗﻮﻨﻰ ﻗﺎﺘﺎرﻣﺶ آرﺑﻪ‬ ‫ﺑﺮﻟﻦ ﻋﺸﺮ ﻛﺘﻮرﺳﻪ ﻟﺮ ﺗﻮﻗﺘﻪ اﻟﻰ دﻮب ﻛﻼﺗﻨﻰ آﭼﻮب ﻛﻮروب ﺑﻮراده اون‬ ‫ﺑﺶ ﻜﺮﻣﻪ ﭘﻮط ﻣﻘﺪارى ﺑﻮﻏﺪاﻰ ﺑﻮﻟﺴﻪ ﻗﺸﻘﻪ ﺘﺎرﻟﻚ آزﻖ ﺑﺎر اﻜﺎن‬ ‫ﺑﻮ ﻓﻘﺮﻟﺮﻧﻨﻚ ﺣﻘﻰ ﻓﻘﺮ ﺷﺎﻛﺮدﻟﺮﻛﻪ ﺑﭽﺎره ﺘﻢ ﻟﺮﻛﻪ اﺮﺳﺰ ﺧﺎﺗﻮﻧﻠﺮﻏﻪ‬ ‫ﺑﺮﻧﻜﺰﻟﺮ دﺐ ﭼﻘﺎرر اﺪى دﺮﻟﺮ‬ ‫ﻣﺠﻠﺴﺪه ﺑﺮ آدم ﻣﻼﻟﺮدن ﺻﻮرﻣﺸﻜﻪ ﺟﻮﻻوﭼﻰ ﻮردﻛﺪه ﻧﻤﺎزﻧﻰ ﺑﻠﻨﺪ ﺮده‬ ‫ﺗﻮﺑﻪ اوﺳﺘﻮﻧﺪه اوﻗﻮﻣﻖ ﻣﻰ اﻓﻀﻞ ﺎﻛﻪ ﺗﻮﺑﺎﻧﺪه ﭘﺴﺘﺪه ﻣﻰ اوﻗﻮﻣﻖ ﻛﺮك‬ ‫دﺪﻛﺪه اى ﻓﻼﻧﻰ ﺗﻮﺑﻪ ﻛﻪ ﭼﻘﺐ ﻧﻰ ﺑﺎر ﺗﻮﺑﺎﻧﺪه اوﻗﻮﺳﺎﻧﻚ ﺘﻤﻰ ﻣﻪ دﻪ‬ ‫ﺗﻜﺮار ﺗﻜﺮار اﺘﻮر اﻤﺶ ﻋﻠﻤﻰ ﻛﻮب ﺮده ﻛﺜﺮ اﺴﻪ ده ﺳﻮزﻛﻪ ﻓﻘﺮ‬ ‫اوﻟﺐ ﻣﺴﺌﻠﻪ ﻧﻰ ﺑﺮ ﺳﻨﺪﻛﻪ ﻣﺒﻨﻰ ﺳﻮﻠﻤﻪ ﺑﻠﻤﻮب ﻮﻗﺎرﻏﻰ ﺟﻮاب ﻛﺒﻰ‬ ‫ﻛﺴﺎﻛﺪن ﻛﻨﻪ ﺳﻮﻠﺮدى ﻗﻮﺎردى دﺮﻟﺮ اﺪى‬ ‫‪/69b/‬‬ ‫ﻋﻠﻰ ﺣﺎﺟﻰ ﺑﻦ ﻣﺤﻤﺪ ﻋﻠﻢ ﺑﻦ اﺳﻤﺎﻋﻞ ﺑﻦ رﻓﻖ‬ ‫ﻋﻠﻰ ﺟﺎن ]ﻧﻚ[ اﺻﻞ اﺳﻤﻰ ﺣﺴﻦ دور‬ ‫‪/70a/‬‬ ‫ﻋﻨﺎﺖ اﷲ ّ‬ ‫دﻣﻼ‬ ‫ﺳﻤﻰ ﻧﻨﻚ ﺳﺮد ﭼﺎﻻ ﻗﺰاﻗﻠﺮﻧﺪن ﺗﻮﻗﺎل ﻣﺴﺠﺪ اﻣﺎﻣﻰ دور ﺗﻮﻗﺎل ﻣﺴﺠﺪ‬ ‫ﺳﻤﻰ ﭘﺎﻻدده ﻣﺴﻠﻤﺎﻧﻠﺮﻧﻚ ا ّول ﺻﺎﻟﻨﻤﺶ ﻣﺴﺠﺪى او دور ‪١٧٠٠‬ﻧﭽﻰ ﻞ ﻟﺮ‬ ‫اواﺧﺮﻧﺪه اوﻟﻤﻖ ﻛﺮك ﺑﻮ ّ‬ ‫ﻣﻼ ﻋﻨﺎﺖ اﷲ ﻧﻨﻚ ﻣﺪت اﻣﺎﻣﺘﻰ و ﺳﻨﻪء وﻓﺎﺗﻰ‬ ‫ﺟﺰﻣﺎً ﻣﻌﻠﻮم اوﻟﻤﺪى‬

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‫ﻋﻠﻰ ّ‬ ‫ﻣﻼ وﻟﺪ ﻣﺆذن اوﻏﻠﻰ‬ ‫ّ‬ ‫دﻣﻼ ﻋﻠﻰ ﻣﻔﺘﻰ دﻪ ﻣﺸﻬﻮر دور ﺳﻤﻰ ﭘﺎﻻدﻧﻚ ﻣﻮاﻟﺪﻧﺪن اوﻟﻮب ﺑﺨﺎراء‬ ‫ﺷﺮﻔﺪه ﺗﺤﺼﻞ دن ﺻﻮﻧﻜﺮه ﺧﻮﻗﻨﺪده ﻣﻔﺘﻰ اوﻟﻤﺸﺪر ﻣﻤﺪل ﺧﺎن ﻓﺘﻨﻪ ﺳﻨﺪه‬ ‫ﭼﻘﺐ ﺳﻤﻰ ﭘﺎﻻده ﻛﻠﻮب آﻧﺪه ﺑﺮ آز ﻞ ﺗﻮردﻗﺪﻧﺼﻨﻜﺮه اوﺳﺘﻜﺎﻣﻦ ﻗﻠﻌﻪ ﺳﻨﻪ‬ ‫اﻣﺎم ﺑﻮﻟﺪى ﺎﺷﻰ ﺗﻮﻗﺴﺎﻧﻠﺮدن ﺗﺠﺎوز اﺪب آﻧﺪه وﻓﺎت اﺘﻤﺸﺪر آﺗﺎﺳﻰ وﻟﺪ‬ ‫ﺳﻤﻰ ده ﺟﻮﻻﻣﺎن ﻣﺴﺠﺪﻧﺪه اوزاق ﻣﺪت ﻣﺆذﻧﻠﻚ ﻟﻮازﻣﻨﺪه وﻓﺎت اﺘﻤﺶ‬ ‫ﺎﺷﻰ ﻮزدن آﺷﻤﺶ اﺪى دﺮﻟﺮ ﺻﺎﺣﺐ اﻟﺘﺮﺟﻤﻪ ّ‬ ‫دﻣﻼ ﻋﻠﻰ ﻣﻔﺘﻰ ﻋﻠﻢ ﻓﻘﻪ‬ ‫ده ﻏﺎﺖ ﺛﻘﻪ اوﻟﻮب ﺻﻮرﻟﻤﺶ ﻣﺴﺌﻠﻪ ﻧﻨﻚ ﻛﺘﺎﺑﻰ ﻓﺼﻠﻰ ﺣﺘﻰ ﺻﺤﻔﻪ ﺳﻰ‬ ‫اﻠﻪ ﺑﺎن اﺪب دﺪﻜﻰ ﺟﺎﻨﺪن درﺣﺎل آﭼﻮب ﻛﻮﺳﺘﺮﻣﻪ ﻗﺎدر اوﻟﻮب اﻣﺎ‬ ‫ﻋﻠﻮم آﻟﻪ ده ﻋﺎدﺗﭽﻪ اﺪى دﻮرﻟﺮ‬ ‫‪/70b/‬‬ ‫ﻋﺒﺪاﻟﺮﺣﻤﻦ اﺑﻦ ﻋﺒﺪاﷲ ﻣﻠﻘﺐ ﺻﺎرى ّ‬ ‫ﻣﻼ ﺣﺎﺟﻰ‬ ‫ﺑﻮ ذاﺗﻨﻚ ﺑﻌﺾ اﺣﻮاﻟﻰ ﺗﻮارﺦ ﺧﻤﺴﻪ ده ﺎزﻟﺪﻐﻰ اوﭼﻮن ﺑﻮﻧﺪه ﻓﻘﻂ دوره‬ ‫ﺑﺎﻧﻰ ﺗﺤﺮﺮ اﺪﻟﺪى دوره ﺗﻘﺮﺮى اﻠﻪ ﻗﻀﺎق ﻗﺒﻠﻪ ﺳﻰ ﻧﻨﻚ اﺧﻼﺻﻨﻰ ﺟﻠﺐ‬ ‫اﺘﻤﺸﺪى آﻧﺎﺳﻰ اﺳﻤﻠﻪ دوره اﺪب ﺟﻤﻠﻪ ﺳﻰ ﺧﻤﺴﻪ ده ﺎزﻟﻤﺸﺪر دوره ﺳﻨﻰ‬ ‫ﺑﻮﻠﻪ ﺗﺮﺷﺢ و ﺗﺰﻦ اﺪردﻜﻪ ﻣﺖ ﻧﻚ ﻛﻮﻛﺮاك ﺑﺮاﺑﺮﻨﻪ اوﺗﻮروب ﻓﺪﻪ‬ ‫آﻟﻮﭼﻰ ﻟﺮﻧﻰ ﺑﺮ ﻃﺮﻓﻨﻪ ﻗﺘﺎر اوﺗﻮرﺗﻮردى اﻋﻮذ ﺑﺴﻢ اﷲ دن ﺻﻮﻧﻜﺮه اوﺷﺒﻮ‬ ‫اوزاﻧﻮب ﺎﺗﻤﺶ ﻣﺴﻠﻤﺎن ﻛﺎﻣﻞ ﻣﺆﻣﻦ ﻣﻮﺣﺪ ﻣﺘﻮﻓﺎء ﻣﺮﺣﻮم اﻧﺸﺎ اﷲ ﺟﺎﻰ‬ ‫ﺟﻨﺖ ده اوﻟﻪ ﭼﻖ ﻓﻼن اﺑﻦ ﻓﻼﻧﻪ ﻧﻨﻚ ﺑﺮ ﻠﻐﻰ ﺻﻠﻮة و ﺻﻮم دن و ﻓﻄﺮه‬ ‫ﺳﻨﺪن زﻛﻮة و ﻋﺸﺮ ﺣﺞ ﻓﺮض و ﻋﻤﺮه ﺳﻨﺪن و ﺳﻨﺖ و ﻣﺴﺘﺤﺐ ﻟﺮدن‬ ‫ﻗﺎﻟﻐﺎﻧﻰ ﺑﻮﻟﺴﻪ اﻛﺮ ذﻣﻪ ﺳﻨﺪه ﻗﺎﻟﻐﺎن ﻛﺎﻣﭽﻠﻜﻰ ﺑﻮﻟﻐﺎن ﺑﻮﻟﺴﻪ وﺎﻛﻪ واﺟﺒﺎت‬ ‫ﻟﺮﻧﻨﻚ ﺑﺮﻧﺪن ﺑﺮ ﻛﺎﻣﭽﻠﻚ ﻗﺎﻟﻐﺎن ﺑﻮﻟﺴﻪ ً‬ ‫ﻣﺜﻼ رد ﺳﻼﻣﺪن ﺟﻮاب ﻋﻄﺴﻪ دن‬ ‫ﺗﻬﺎرة دن ﻏﺴﻞ دن ﺗﻤﻢ دن اﺳﺘﺮاء اﺳﺘﻨﺠﺎء و اﺳﺘﻨﻘﺎءدن آﻧﻂ و ﻗﺴﻤﺪن‬ ‫ً‬ ‫و ﺳﺎﺋﺮ اﻟﻮغ و ﻛﭽﻚ ﻛﻨﺎﻫﻠﺮﻧﻨﻚ ﻫﺮ ﺑﺮﻧﺪﻧﻜﻪ ﻛﺮك ﻗﺼﺪاً و ﻛﺮك ﺳﻬﻮا و‬ ‫ﺧﻄﺎً ﺑﻮ ﻣﺮﺣﻮم ﻣﺘﻮﻓﺎءدن اوﺗﻜﺎن ﺑﻮﻟﺴﻪ )ﻋﻮام اﻟﻨﺎﺳﻨﻚ اﻋﺘﻘﺎدى ﺑﻮﻠﻪ دور(‬ ‫ﺑﺎرﭼﻪ ﺳﻰ اوﭼﻮن ﻮم ﻗﺎﻣﺘﺪه ﺧﺪا ﻗﺎﺿﻰ ﭘﻐﻤﺒﺮﻣﺰ ﺻﻠﻰ اﷲ ﻋﻠﻪ و ﺳﻠﻢ‬ ‫ﺷﻔﺎﻋﺘﻜﻪ اوﺗﻮروب ﺻﻮراق ﻗﻠﻐﺎن وﻗﺘﺪه ﻣﺬﻛﻮر آﺘﻮﻟﻐﺎن اﻓﻌﺎل و اﻗﻮال‬ ‫ﻟﺮ اوﭼﻮن اوزﻧﻨﻚ ﺟﻮاب ﺑﺮﻣﻚ ﺑﻮﻟﻮب ﻣﻨﺎو اوﺗﻮرﻏﺎن ﺟﺎﻗﺴﻰ ﻟﺮﻧﻨﻚ آﻟﺪﻧﺪه‬

‫‪the dictionary‬‬

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‫ﻣﻮﻨﻮﻧﻜﻪ آﻟﺪﻧﻜﻤﻪ ﺷﻮﻧﻨﻚ اوﭼﻮن ﻣﻨﺎ ﻣﺎﻟﻨﻰ ﺳﻨﻜﺎ ﺑﺮدﻢ ﻗﺒﻮل ﻗﻠﺪﻧﻜﻤﻪ دﺐ‬ ‫دوره ﻛﻪ اوﺗﻮران ﻟﺮﻧﻨﻚ ﻫﺮ ﺑﺮﻨﻪ ﻋﻠﻰ ﺟﺪه ﻋﻠﻰ ﺟﺪه ﺑﻮﻠﻪ اﺪردى آﻟﺘﻤﺶ‬ ‫ﺘﻤﺸﺪاﻛﻰ ﻛﺸﻰ ﻛﻪ دوره اﺘﺪرر ﺑﻮﻟﺴﻪ ﺗﻤﺎم ﺑﺮ ﻛﻮن ﻛﺮك اوﻟﻮردى ﻗﻀﺎق‬ ‫اﻫﺎﻟﺴﻰ ﺑﻮﻧﻜﺎ زﺎده اﺧﻼص ﻗﻠﻮب ﺑﻌﻀﻰ ﻗﺎرﺗﻠﺮى ﺷﻮﻠﻪ دﺮﻟﺮدﻜﻪ‬ ‫اوى ﺟﺎرﻗﺘﻖ آى اوﺻﻰ ﺻﺎر ﻣﻮﻟﺪاﻧﻨﻚ زﻣﺎﻧﻨﺪه اوﻟﺴﺎك آرﻣﺎﻧﺴﺰ ﺑﻮﻻر‬ ‫اﺪﻛﺎو دﻮب ﮔﻮﺎ ﻛﻨﺎﻫﺪن ﭘﺎك ﻗﻠﺐ ﻮﻧﺎﺗﻮر ﺣﺴﺎب اﺪردى ﺑﭽﺎره ﻟﺮ ﻛﻤﺎل‬ ‫اﺧﻼﺻﻨﺪن ﺑﻮﻠﻪ ﺑﺮ ﺧﻄﺎ اﻋﺘﻘﺎده ﻛﺪردى ﺑﻮﻧﻨﻜﭽﻮن ﺻﺎرى ّ‬ ‫ﻣﻼ ﻋﺐ ﻟﻰ‬ ‫اوﻟﻤﺎز ﺑﻮﻠﻪ اﺘﻤﺪﻛﺪه‬ ‫‪/71a/‬‬ ‫ﺣﺮف اﻟﻐﻦ‬ ‫ﻏﺎث اﻟﺪﻦ ﺑﻦ ﻮﺳﻒ‬ ‫ﺳﺎﺑﻖ رﺿﺎء اﻟﺪﻦ ﺣﻀﺮﺗﻨﻚ ﺑﻌﺾ ﻟﺮ ﻗﻮﻟﻨﭽﻪ اﺧﻰ ﻻﺑﻰ اوﻟﻮب ﻣﺬﻛﻮر‬ ‫ﺣﻀﺮﺗﻨﻚ آﺗﺎﺳﻨﻰ ﺑﺎن ﺳﺎﻗﻨﺪه ﺎزﻟﻤﻖ ﻣﻨﺎﺳﺐ ﻛﻮرﻟﺪى ّ‬ ‫واﻻ ﻏﺒﻰ ﺧﻔﻒ‬ ‫اﻟﺤﻠﻖ ﺑﺮ آدم اﺪى ﭼﻮﭼﻜﺪه دﻧﻜﺎﻧﻰ ﺑﻠﻮاﺳﻨﺪه ﺑﺎﺠﻜﺖ اﻠﻰ اﭼﻨﺪه ﻮروب‬ ‫ﻣﻤﺒﺖ اﻠﻰ ﻣﻨﺎﺻﻪ ﻛﺘﺪﻛﺪه اورﺟﺎر ﻗﻠﻌﻪ ﺳﻰ اﻃﺮاﻓﻨﺪه ﻗﺎﻟﻤﺸﻠﺮ اﺪى ﻣﻤﺒﺖ‬ ‫اﻠﻰ ﻣﻨﺎﺻﺪن ﻗﺎﺘﻮب ﻛﻠﺪﻛﺪه ‪١٨٦٦‬ﻧﭽﻰ ﻞ ﻟﺮ ﻣﺰﺑﻮر اﻠﻜﻪ ﺑﻮﻟﺺ ﺑﻮﻟﺪى‬ ‫اوزى ﻧﻨﻚ ﺣﻨﻒ ﻟﻜﻨﺪن ﺻﺎﻼو ﻣﺪﺗﻨﻪ ﺘﻤﺎﻮب ﻣﻌﺰول اوﻟﺪى ﺧﻔﻒ ﻟﻜﻰ‬ ‫اﻠﻪ ﺑﺮاﺑﺮ ﻏﺮﺗﻰ ده وار اﺪى ‪١٩٠٨‬ﻧﭽﻰ ﻠﺪه ﻛﻪ ﻫﺠﺮﻪ ﻛﻪ ‪١٣٢٥‬ﻧﭽﻰ‬ ‫ده اﺻﺤﺎب ﻛﻬﻒ زﺎرة ﻧﺘﻰ اﻠﻪ ﻃﺮﻓﺎﻧﻪ ﻛﺪب ﻗﺎﺘﻮﺷﻨﺪه روﻣﺠﻪ ده وﻓﺎت‬ ‫اوﻟﺪى اﻨﻮﻟﺮى اوﻏﻮل و ﻧﺒﺮه ﻟﺮى ﭼﻮﭼﻚ اﻃﺮاﻓﻨﺪه ﻮررﻟﺮ‬ ‫رﺿﺎء اﻟﺪﻦ ﺣﻀﺮت اﻠﻪ ﻣﻨﺎﺳﺒﺘﻰ رﺿﺎء اﻟﺪﻦ ﺣﻀﺮت ]ﻧﻨﻚ[ آﺗﺎﺳﻰ‬ ‫ﻧﻮﻏﺎى اوﻟﻮب ﻗﺎﺴﻰ آوﻟﺪن اﺴﻪ ﺑﺮﻧﺪه ﺗﻮﻏﺎن اوز ﺗﻮﺷﻮﻧﺪن ﺑﺨﺎراﻪ‬ ‫ﺗﺤﺼﻞ ﻗﻠﻐﺎن ﺑﻌﺪه ﺳﻤﻰ ﻛﺎ اﻣﺎم ﺑﻮﻟﺪى آﺗﺎﺳﻰ ﻧﻨﻚ اﺳﻤﻰ وﻟﺪ اوﻟﻮب‬ ‫ﺻﻮﻧﻜﺮه ﻮﺳﻒ دﻪ ﭼﺎﻻ ﻗﺰاق دﻓﺘﺮﻧﻪ ﺎزﻟﻤﺸﺪر ا ّول ﻟﺮى آرﻗﺎﺗﺪه ﺗﻮروب‬ ‫آﻧﺪه ﻛﺮاى دن ﺧﺎﺗﻮن آﻟﺐ ﺑﻮ ﺧﺎﺗﻮﻧﺪن ﻏﺎث اﻟﺪﻦ ﻣﺤﻤﺪﺟﺎن ﻃﺐ اﺳﻤﻨﺪه‬ ‫اوچ اوﻏﻮل و ﺑﺮ ﻧﭽﻪ ﻗﺰﻟﺮى ﺑﻮﻟﻤﺸﺪر ﻏﺎث اﻟﺪﻦ ‪١٣٢٥‬ﻧﭽﻰ ﻞ روﻣﺠﻪ‬

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‫ده وﻓﺎت ﺑﻮﻟﺪى ﻣﺤﻤﺪﺟﺎن ﻫﻼ ﻋﻠﻰ ﺑﻰ ﻧﻨﻚ آﺗﺎﺳﺪر آﻧﺪن ﻣﻘﺪم وﻓﺎت‬ ‫ﺑﻮﻟﺪى ﻃﺐ ﺣﺎﺿﺮده ﺣﺎﺗﺪر آﺗﺎﺳﻰ وﻟﺪ وﻓﺎﺗﻨﺪه ‪ ٣‬ﺎﺷﻨﺪه اﻜﺎن اوﺷﺒﻮ‬ ‫‪١٣٢٩‬ﻧﭽﻰ )ﻫﺠﺮﻪ( ‪ ١٩١١‬ﻣﻼدﻪ ‪ ٦١‬ﺎﺷﻨﺪه اوﻟﻮب آﺗﺎﺳﻨﻨﻚ وﻓﺎﺗﻰ ﺑﻮ‬ ‫ﺟﺎﻧﺒﺪن ‪ ٥٧‬ﻞ ﺑﻮﻟﻤﺸﺪر ﻌﻨﻰ ‪١٢٧٣‬ﻧﭽﻰ ‪١٨٥٤‬ﻧﭽﻰ ﻣﻼدﻪ ده وﻓﺎت‬ ‫اﺘﻤﺶ اوﻟﻮر ﻗﺒﺮى اﻤﻞ ﺑﻮﻨﺪه ﺣﻜﻢ ﺑﺎﻠﺮ ﻗﺸﻼوﻧﺪه دور ﻏﺎث اﻟﺪﻦ ‪٧٩‬‬ ‫ﺎﺷﻨﺪه وﻓﺎت اوﻟﻤﺸﺪر ﺑﻮﻧﻜﺎ ﺑﻨﺎ آﺗﺎﺳﻰ ‪ ٢٠‬ﺎﺷﻠﺮﻧﺪه ﻛﻠﻜﺎن ﺑﻮﻟﻪ ﺑﻮ ﻃﺮﻓﻪ‬ ‫ﻛﻠﺪﻜﻨﻪ ‪ ١٠٠‬ﻞ ﻟﺮ اوﻟﻤﺸﺪر ﻏﺎث اﻟﺪﻦ ﺳﻮﻠﻤﺸﺪى ‪١٨٠٥‬ﻧﭽﻰ ﻠﺪه ﺳﻤﻰ‬ ‫ﻛﻪ ﻛﻠﺪﻢ دﺐ آﺗﺎﺳﻰ ﻧﻨﻚ اﺘﻜﺎﻧﻨﻰ‬ ‫‪/72a/‬‬ ‫ﺑﺎب اﻟﻔﺎء‬ ‫ﻓﻀﻮﷲ ﺣﻀﺮت اﺑﻦ ﻣﺤﻤﺪﺎر ﺣﻀﺮت‬ ‫ﺳﻤﻰ ‪١‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪﻧﻚ اﻣﺎﻣﻰ اﺪى آﺗﺎﺳﻨﻚ و اﺧﺮ ﻋﻤﺮﻧﺪه ﺻﺎﺣﺐ‬ ‫ﻣﺤﺮاب اوﻟﻮب اوزاق ﻣﺪت اﻣﺎﻣﺘﻠﻚ اﺘﺪﻛﺪﻧﺼﻨﻜﺮه اوﻏﻠﻰ ﻣﺤﻤﺪ ﻋﻠﻢ‬ ‫ﻣﺨﺬوم ﻧﻰ اوزى ﺣﺎﺗﻨﺪه اﻣﺎم ﻗﻠﻤﺶ اﺪى ﺑﻮ ذات ‪ ٤‬ﻞ ﻣﻘﺪارى ﺗﻮروب‬ ‫ﺑﻌﺪه ﻣﻌﺰول اوﻟﺪى ﺣﺎﺻﻞ ﻣﺤﻤﺪﺎر ﺣﻀﺮت ﻧﻚ اﻣﺎﻣﺘﻠﻚ وﻗﺘﻨﺪن ﻣﺤﻤﺪ‬ ‫ﻋﻠﻢ ﻣﺨﺪوم ﻧﻚ ﻋﺰﻟﻨﻪ ﭼﻪ ﺘﻤﺶ ﻠﺪن آرﺗﻮﻏﺮاق ‪١‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪده ﺑﻮ‬ ‫اوچ ذوات اﻣﺎﻣﺘﻠﻚ ﻧﻮﺑﺘﻨﻰ اوﺗﻜﺎرﻣﺸﻠﺮدور ﻓﻀﻮﷲ ﺣﻀﺮت ﺎﺷﻰ ﻮزدن‬ ‫آﺷﻮب ‪١٣١٥‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده وﻓﺎت اﺘﺪى ﺑﺨﺎراده ﺗﺤﺼﻞ اﻤﺶ ﻋﻠﻮم ﻋﺎﻟﻪ‬ ‫دن ﻋﻠﻢ ﻓﺮاﻀﺪه ﻓﺎﺋﻖ ﻟﻘﻰ وار اﺪى ﺑﺎﺷﻘﻪ ﻋﻠﻢ ﻛﻪ او ﻗﺪر ﺛﻘﻪ دﻛﻞ اﺪى‬ ‫دﺮﻟﺮ‬ ‫ﻗﺎﻣﺎى اوﻻدﻧﺪن ﺳﻤﻰ ﻛﻪ اﺑﺘﺪا ﻛﻠﻜﺎن ﻓﺰﻛﻰ آﻏﺎى دور اﺻﻞ اﺳﻤﻰ ﻓﻀﻮ‬ ‫اﷲ دور ﺑﻮﻧﻮﻧﻚ اوچ اوﻏﻠﻰ ﺑﺮى رازق ‪٢‬ﻧﭽﻰ ﺻﺎدق ‪٣‬ﻧﭽﻰ ﻮﺳﻒ دور‬ ‫اوﺷﺒﻮ ﻮﺳﻒ ﻧﻨﻚ ﻗﻮﻟﻨﺪه ﺗﺮﻛﻤﺎن ﺑﺎﺑﺎى اوﻻدى ﻧﻨﻚ ﻧﺴﺐ ﻧﺎﻣﻪ ‪ -‬ﺷﺠﺮه ‪ -‬ﺳﻰ‬ ‫ﺑﺎر دﺐ ﺗﻤﺮ ﻋﻠﻰ ﺑﺎﺒﺘﭽﻪ و ﻫﻢ ﻋﻠﻢ ﺟﺎن آﻏﻪ ﺑﻦ ﺑﺎزﺪ آﻏﺎ ﺳﻮﻠﻤﺶ ﻟﺮ‬ ‫اﺪى ﻓﺰﻛﻰ آﻏﺎ ﺳﺒﺎﻟﻰ ﺗﻮره ﭼﺎﺑﻮﻧﺪﺴﻰ ﺳﺒﺒﻨﺪن ﺳﻮدﻏﻪ ﺑﻼﻧﻮب اﺧﺮده‬ ‫ﺷﻬﺮ ﺎﻗﻐﻪ ﻛﺘﺐ وﻓﺎت اوﻟﻤﺶ ﺑﺎﻟﻪ ﻟﺮى دﺧﻰ ﺷﻮل ﻃﺮﻓﻠﺮده ﻮردﻜﻰ‬ ‫ﻣﺴﻤﻮﻏﻤﺰدور‬

‫‪the dictionary‬‬

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‫‪/73a/‬‬ ‫ﻓﻀﻞ اﷲ ﻧﻌﻤﺖ اﷲ اوﻏﻠﻰ‬ ‫اﺻﻠﻰ اوﻓﺎ اوﺎزﻧﺪن اوﻟﻮب ﺑﺨﺎراده ﺗﺤﺼﻞ دن ﻗﺎﺘﻮب ﺳﻤﻰ ده ‪٧‬ﻧﭽﻰ‬ ‫ﻣﺴﺠﺪده اﻣﺎم ﺑﻮﻟﺪﻐﻰ ــــ ﺳﻨﻪ ده وﻓﺎت اﺘﻤﺸﺪر ‪١٨٦٣‬ﻧﭽﻰ ﻠﺪه اﻣﺎﻣﺘﻠﻜﺪن‬ ‫ﻣﻘﺪم رﺿﺎء اﻟﺪﻦ ﺣﻀﺮت ﻣﺪرﺳﻪ ﺳﻨﺪه ﺑﺮ آز ﻣﺪت ﺧﻠﻔﻪ ﻟﻚ اﻠﻪ ﻣﻌﻠﻢ ﻟﻚ‬ ‫ﻗﻠﺪﻐﻰ ده ﻣﺮوﺪر‬ ‫ﻓﺪه اﺣﻤﺪ ﺑﻦ اﺒﺮاﻫﻢ آﺧﻮﻧﺪ ﺳﺎﺑﻖ‬ ‫ﺑﺮ ﻣﺪت ﺑﺨﺎراده ﺗﺤﺼﻞ دن ﺻﻮﻧﻜﺮه اﺳﺘﻨﺒﻮﻟﺪه اوﻗﻮب ﺑﻌﺪه ﻗﺎﺘﻮب ﻛﻠﻮب‬ ‫اوﻠﻨﻮب ‪١٣٢٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮ اﭽﻨﺪه آﺗﺎﺳﻰ ﻧﻨﻚ اورﻧﻨﻪ ّ‬ ‫ﻣﻼ ﻋﺒﺪاﷲ اﻠﻪ ﺷﺮﻚ‬ ‫اﻣﺎﻣﺘﻠﻚ اﺘﻤﺸﺪر آﺗﺎﺳﻰ ﻛﺒﻰ ﺣﻠﻢ و ﺧﻠﻖ ذات اوﻟﻮب اﺳﺘﻨﺒﻮﻟﺪه ﻛﻮب‬ ‫ﺟﺎﻠﺮﻧﻰ ﺑﻮ ﻜﺖ اﻠﻪ ﻮروب ﺗﻤﺎﺷﺎ اﺘﻤﺶ اﺪﻛﻪ ﻋﺜﻤﺎﻧﻠﻰ زﺑﺎﻧﻨﻰ ﻛﻨﺪﻠﺮى‬ ‫ﻛﺒﻰ ﺗﻜﻠﻢ اﺪر ﻓﺼﺢ دور‬ ‫‪/74a/‬‬ ‫ﺑﺎب اﻟﻘﺎف‬ ‫ﻗﻬﺮﻣﺎن ّ‬ ‫ﻣﻼ‬ ‫ﻛﻮك ﺗﺮاك دﻮاﻧﻨﺪه ا ّول اﻣﺎم اوﻟﻦ ذات دﻮ ﻣﺴﻤﻮﻋﻤﺰدور ﺗﺮﺟﻤﻪء ﺣﺎﻟﻨﻪ‬ ‫واﻗﻒ اوﻟﻪ ﻣﺪﻢ ‪ ١٣٠٠‬ﻫﺠﺮﻪ دن ﻣﻘﺪم وﻓﺎﺗﺪر‬ ‫ﻗﻮﻧﺎﻧﺒﺎى ﺣﺎﺟﻰ ﺑﻦ اوﺳﻜﺎﻧﺒﺎى‬ ‫اﺻﻠﻰ ﺗﻮﺑﻮﻗﻠﻰ اﻠﻨﺪن ﻣﺸﻬﻮر ذاﺗﺪر ﺑﺮ ﺑﻰ ﻟﻚ ﺗﻮﻏﺮوﺳﻨﺪه آﺗﺎﺳﻰ اﻠﻪ‬ ‫ﻣﺨﺎﻟﻒ ﺗﻮﺷﻮب اﻜﺎوﻟﺮى ﺳﻮزﻨﻰ اﻞ ﺨﺸﻰ ﻟﺮﻨﻪ ﺻﻨﺎﺗﻤﺸﻠﺮ اﻜﻦ‬ ‫ﻗﻮﻧﺎﻧﺒﺎﻨﻚ ﺳﻮزﻨﻰ ﺗﺮﺟﺢ اﺘﻤﺸﻠﺮ ﻗﻮﻧﺎﻧﺒﺎﺪه ﺑﻮﻧﻜﺎ ﻏﺮورﻟﻨﻮب ﺑﺎﻻ آﺗﺎدان‬ ‫آﺷﻮب ﺗﻮﻣﺎﺪر دﻤﺸﻠﺮ اﻜﺎن ﺑﻮ آﺷﻮب ﺗﻮﻏﺎﻧﻠﻖ اﻤﺎﺳﻤﻪ دﺪﻛﺪه آﺗﺎﺳﻰ‬

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‫اﺘﻤﺶ آﺷﻮب ﺗﻮﻏﺎﻧﻠﻐﻨﻚ ﻣﻌﻠﻮم ﺑﻮﻟﻮر ﻗﻮﻧﺎﻧﺒﺎﺪاى ﺑﺎﻟﻪ ﺗﻮدورﺳﺎﻧﻚ دﻤﺶ‬ ‫ﻗﻮﻧﺎﻧﺒﺎى اوز ﻋﺼﺮﻧﺪه ﻛﺮك دﻣﻰ و ﻛﺮك ﺑﺎش ﺟﻬﺘﻨﺪن و ﻛﺮك ﺳﻮز‬ ‫ﺟﻬﺘﻨﺪن ﻫﭻ ﻛﺎم ﻛﻮﺳﻰ اوﻟﻤﻮب ﻋﺪاﻟﺖ ﻟﻚ اﻠﻪ ﻣﻌﺮوف ذات اﺪى ﻣﺮض‬ ‫ﻣﻮﺗﻨﺪه اﻋﺎﻧﻠﺮى ﺻﻮراﻣﺸﻠﺮ دﻧﺎده آرﻣﺎﻧﻨﻚ وارﻣﻰ دﺐ ﻗﻮﻧﺎﻧﺒﺎى دﻤﺸﻜﻪ‬ ‫اوز ﺗﻮﺷﻮﻣﺪن ﺑﺮ اوﻟﻜﻮ آﺘﻮب ﺑﻮﻧﻰ ﻗﻮﻧﺎﻧﺒﺎى ﺳﻮﻠﺐ ﻛﺘﻤﺶ دﻜﺎن ﺑﺮ‬ ‫ﻣﻘﺎل آﺘﺎﻟﻤﺪم ﻫﺮ ﻧﻪ ﻛﻪ اوﻼﺻﺎم ﺳﻮﻠﺴﻢ ﺑﻮرﻧﻐﻰ ﻟﺮﻧﻨﻚ ﺳﻮزﻨﻪ ﻣﻘﺎﻟﻨﻪ‬ ‫ﺑﺎروب ﺗﻮﻗﺘﺎﻮر ﺑﺎر آرﻣﺎﻧﻢ ﺑﻮدور دﻤﺶ اوزون ﺑﻮﻠﻰ ﺟﺴﺘﻪ ﻟﻰ ﻗﺮه‬ ‫ﭼﻮﺑﺎر اﺣﻮل ﻧﻤﺎ ﻣﻬﺐ آدم اﺪى ﺣﺞ دن ﻗﺎﺘﺪﻗﺪن ﺻﻮﻧﻜﺮه ﺑﺶ آﻟﺘﻰ ﻞ‬ ‫ﺗﻮروب ‪١٣٠٠‬ﻧﭽﻰ ﻞ ﻟﺮ ﺣﺪودﻧﺪه وﻓﺎت اﺘﻤﺸﺪر ﺎﺷﻠﺮى واﷲ اﻋﻠﻢ ﺳﻜﺴﻦ‬ ‫ﻟﺮده ﺑﺎردور اﻫﻞ ﺳﻮاد ﻣﺤﺐ ﻋﻠﻤﺎ دﻨﺪار آدم اﺪى‬ ‫‪/74b/‬‬ ‫ﻗﺴﻖ ﺑﻦ‬ ‫ﻣﺮون اﻠﻰ ﻧﻨﻚ ﻛﻨﺠﻪ ﺗﺎﺑﻨﺪن ﻛﻮﻛﺘﺮاك دﻮاﻧﻨﺪه ا ّول آﻏﺎ ﺳﻠﻄﺎن ﺑﻮﻟﻤﺶ ذاﺗﺪر‬ ‫ﭘﺎدﺷﺎﻫﻐﻪ وارﻣﺶ اوزاق ﻣﺪت آﻏﺎ ﺳﻠﻄﺎن ﺑﻮﻟﻤﺶ ﻨﻜﻰ زاﻛﻮﻧﺪه ﭘﻨﺴﻮن‬ ‫آﻟﻤﺶ دور ﺧﺪﻣﺘﻰ ﻣﻘﺎﺑﻠﻪ ﺳﻨﺪه ﻣﺪال ﭼﻜﻤﺎن آﻟﻤﺸﺪر‬ ‫‪/75a/‬‬ ‫ﺑﺎب اﻟﻜﺎف‬ ‫ﻛﻤﺎل اﻟﺪﻦ اﺑﻦ ﻣﺤﻤﺪ رﺣﻢ‬ ‫اﺻﻠﻰ ﺗﺎو ﺎﻏﻨﺪن اوﻟﻮب اﺑﺘﺪا ده ﻗﺸﻘﺎرده اﺴﻤﺎﻋﻞ ﺣﻀﺮت ﻣﺪرﺳﻪ ﺳﻨﺪه‬ ‫اوﻗﻮب ﺑﻌﺪه ﺑﺨﺎراده ﺗﺤﺼﻞ دن ﺻﻮﻧﻜﺮه ‪١٨٦٥‬ﻧﭽﻰ ﻞ ﻟﺮده ﺳﻤﻰ ﭘﺎﻻد‬ ‫ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻪ رق ﻋﺒﺪاﻟﺠﺒﺎر ﺣﻀﺮت ﻣﺪرﺳﻪ ﺳﻨﺪه ﺗﻮرﻣﺸﺪى ‪١٨٨٢‬ﻧﭽﻰ‬ ‫ﻠﺪه اﺷﺘﺮاﻛﻮف ﻣﺤﻤﺪﺟﺎﻧﺒﺎى ﺑﺮ ﻣﺴﺠﺪ ﺑﻨﺎ اﺪب اوﺷﺒﻮ ‪٩‬ﻧﭽﻰ ﻧﻮﻣﺮ‬ ‫ﻣﺴﺠﺪده ا ّول اﻣﺎم ﺑﻮ ذاﺗﺪر ﻋﻠﻮم ﺷﺘﻰ ده ﻣﺘﻔﻨﻦ اوﻟﻮب ﺧﺼﻮﺻﺎً ﻋﻠﻢ‬ ‫ﻣﻨﻄﻖ و ﻫﻢ ﻋﻠﻢ ﻫﺌﺖ ده ﻧﻈﺮى ﻧﺎدر و ﻫﺮ ﻓﻨﻨﻚ ﺳﻮأﻟﻨﻪ ﺟﻮاﺑﻪ ﻗﺎدردور‬ ‫اﺴﺎﻏﻮﺟﻰ درﺳﻨﺪه ﻣﺘﺮﺟﻢ ﻛﻤﻨﻪ ﻪ ﻣﻊ اﻟﺸﺮﻛﺄ اﺳﺘﺎذﻣﺰدور اوﺷﺒﻮ ‪١٣٢٥‬‬

‫‪the dictionary‬‬

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‫ﻧﭽﻰ ﻫﺠﺮﻪ ده ﺳﻤﻰ ﭘﺎﻻدﻧﻨﻚ ﺛﻘﻪ ﻋﺎﻟﻤﻰ و ﺳﻦ ﺟﻬﺘﻨﺪن دﺧﻰ ﺑﻮﻛﻰ‬ ‫اوﻟﺪﻗﺪن ﺑﺎرﭼﻪ اﻣﺎﻣﻠﺮ آﻧﻰ ﺣﺮﻣﺖ اﺪوب ﻛﻼﻣﺪه آﻧﺪن ﺗﺠﺎوز اﺪه ﻣﺰﻟﺮ‬ ‫آﻧﻨﻚ ﺳﻮزﻨﻰ رد اﺪب ﻋﻠﻤﺎ و ﻋﻮام ﻏﺮى ﻃﺮﻘﻪ ﻛﺪه ﻣﺰﻟﺮ ﺗﺒﺮك ذاﺗﺪر‬ ‫اﺿﺤﻪ ﺧﺼﻮﺻﻨﺪه ﺎزﻣﺶ رﺳﺎﻟﻪ ﺳﻰ ﺗﻮارﺦ ﺧﻤﺴﻪ ده ﻣﺮﺳﻮﻣﺪر‬ ‫‪/76a/‬‬ ‫ﻛﺮﻢ ﻗﺎرى ﻛﺎﺷﻐﺮى‬ ‫ﭼﻮﭼﻜﺪه ﻛﺎﺷﻐﺮﻠﺮه اﺑﺘﺪا ﻗﺎﺿﻰ اوﻟﻦ ذات اﺪى ﺑﺮ آز ﻣﺪت اﺸﺎﻧﻠﻖ دﺧﻰ‬ ‫اﺪب ‪١٣٠٧‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده دورﺑﻮﻧﺠﻮﻧﺪه وﻓﺎت اﺪب ﺟﺴﺪى ﭼﻮﭼﻜﺪه دﻓﻦ‬ ‫اﺪﻟﺪى ﺎﺷﻰ اوﺗﻮزﻟﺮﻏﻪ ﺘﻤﺶ ﺎ ﺘﻤﺎﻣﺶ اﺪى و ﻫﻢ ﺣﺎﺟﻰ اﺪى‬ ‫ﻛﺮم ﺣﺎﻓﻆ‬ ‫اﺻﻠﻰ ﻗﺰﻟﺠﺎرى اوﻟﻮب ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ده ﺑﺮ ﻧﭽﻪ دﻓﻌﻪ‬ ‫ﻛﻠﻮب ﺧﺘﻢ ﻗﻠﺪﻘﻨﻰ ﺳﻮﻠﻮرﻟﺮ ّ‬ ‫ﻣﻼ ﻣﺎﻟﻚ اﻓﻨﺪى و ﻏﺮى ﻟﺮﻧﻨﻚ ﻧﻘﻠﻨﻪ ﻛﻮره‬ ‫ﺑﺨﺎراده ﺑﻮﻧﻜﺎ ﺑﺮاﺑﺮ ﻗﺎرى اوﻟﻤﺎدﻏﻨﻰ ﺑﺨﺎرادن ﻛﻠﻨﻠﺮ ﺳﻮﻠﻮر اﺪى دﺮ‬ ‫اﺪى واﻗﻌﺎً اوازى ﻗﺎﻟﻮن ﺧﻮش ﻗﺮأة ﺧﻮش ﻣﻘﺎم اوﻟﺪﻐﻰ اﻠﻪ ﺑﺮاﺑﺮ ﺳﺮﻋﺖ‬ ‫ﺗﻠﻔﻆ ده و آﭼﻖ و روﺷﻦ اوﻗﻤﻘﺪه ﻃﻼﻗﺖ ﻟﺴﺎﻧﻰ ﺟﻤﻠﻪ ﻗﺎرى ﻟﺮدن ﻣﻤﺘﺎز‬ ‫اﺪى دﺮ اﺪى او اﺎﻣﺪه ﻗﺎرى ﻟﺮ آز ﺑﻠﻜﻪ ﻮق دﻤﻚ اوﻟﺪﻏﻨﺪن ﻗﺰان‬ ‫ﻃﻮرﺴﻜﻰ ﻗﺰﻟﺠﺎر ﺳﻤﻰ اورﺗﺎﻟﺮﻧﺪه ﻧﻮﺑﺖ اﻠﻪ ﻮروب ﺧﺘﻢ اﺪردى ﺑﺮ‬ ‫رﻣﻀﺎﻧﺪه ﺑﺮ ﺷﻬﺮده اوﻟﻮب ﺑﺎﺷﻘﻪ ﻟﺮ او ﻠﻨﻰ ﺧﺘﻤﺪن ﺑﻮش ﻗﺎﻟﻮردى دﻤﻚ‬ ‫ﻛﻪ ﻣﺬﻛﻮر ﺷﻬﺮﻟﺮده ﺑﻮﻧﺪن ﻏﺮى اوﻟﻤﻮب ﺑﺮ ﻞ ﺑﺮﻧﺪه و اﻜﻨﭽﻰ ﻞ‬ ‫اﻜﻨﭽﺴﻨﺪه اوﻟﻮردى ﻛﻮردﻛﻤﺰ ﻗﺎرى اﭽﻨﺪه ﺳﻠﻤﺎن ﻗﺎرى ﻣﺸﻬﻮر اوﻟﺐ‬ ‫ﺑﺨﺎراده اﻣﺮ ﻣﺴﺠﺪﻧﺪه ﺧﺘﻢ اﺪب ﺑﻠﺒﻞ ﺑﺨﺎرا ﻧﺎﻣﻨﻰ آﻻن ﺳﻠﻤﺎن ﻗﺎرى دن‬ ‫دﺧﻰ آﻧﻰ ﻓﺎﺋﻖ ﺳﻮﻠﺮدى ﻣﻄﻠﻘﺎً ﻟﻘﻤﻪ آﻟﻤﺎزدى و ﻟﻘﻤﻪ ﻪ اﺣﺘﺎﺟﻰ دﺧﻰ‬ ‫ﻮﻏﺪى دﺮ اﺪى ‪١٢٧٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮ اﭽﻨﺪه ﻗﺰﻟﺠﺎرده وﻓﺎت اوﻟﻤﺸﺪر‬

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‫‪turkic text‬‬

‫‪/77a/‬‬ ‫ﻛﻤﺎل اﻟﺪﻦ اﺑﻦ ﺟﻼل اﻟﺪﻦ اﺸﺎن‬ ‫ﺷﻬﺮﻣﺰده ﺳﺪ ﻛﻤﺎل دﻪ ﻣﻌﺮوﻓﺪر ﺗﺎﺷﻜﻨﺪى اﻻﺻﻞ اوﻟﻮب ﻧﺴﺒﻨﻰ اﻣﺎم ّ‬ ‫ﻗﻔﺎل‬ ‫ﺷﺎﺷﻰ ﺣﻀﺮت ﻟﺮﻨﻪ ﻣﻨﺴﻮب و اﺼﺎل اﺪر ﺗﺤﺼﻠﻰ ﺗﺎﺷﻜﻨﺪده اوﻟﻮب ﻫﺮ‬ ‫ﻓﻦ ﻛﻪ اﺳﺘﻄﺎﻋﺘﻰ وار ﺧﺼﻮﺻﺎً ﻋﻠﻢ ﻧﺤﻮ و ﻋﻠﻢ ﻓﻘﻪ ده اﻗﺮارﻧﻪ ﻓﺎﻖ و‬ ‫ﺗﻘﻮى ﺟﻬﺘﻨﺪن دﺧﻰ ﺗﻮﺻﻔﻪ ﻻﻖ ذاﺗﺪر ‪١٣٢٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮ ﻧﺼﻔﻨﺪه ﭼﻮﭼﻚ‬ ‫ﻛﻪ ﻛﻠﻮب ﻮﻏﺎرﻏﻰ ﻛﺘﻪ ﻣﺴﺠﺪﻛﻪ اﻣﺎم ﺑﻮﻟﺪى‬ ‫‪/78a/‬‬ ‫ﺣﺮف اﻟﻤﻢ‬ ‫ﻣﺤﻤﺪ ﺻﺎدق ﺣﻀﺮت اﺑﻦ اﺴﻤﺎﻋﻞ‬ ‫اﺻﻠﻰ ﭼﻠﺒﻪ اوﺎزﻧﺪن ـــــــ آوﻟﻨﺪن ﺑﺎﺷﻘﺮد ﻣﺸﭽﺎرﻟﺮﻧﺪن دور ‪١٨٤٠‬ﻧﭽﻰ‬ ‫ﻣﻼدﻪ ده آﻜﻮز دﻮاﻧﻨﻪ ﻛﻠﻮب اﻣﺎم ﺑﻮﻟﺪﻐﻰ ﺗﻮارﺦ ﺧﻤﺴﻪء ﺷﺮﻗﻰ ده‬ ‫ﺑﺎن اوﻟﻤﻐﻠﻪ ﺗﻜﺮارى ﺣﺎﺟﺖ ﻛﻮرﻟﻤﺪى ‪ ٢٥‬ﻞ اﻣﺎم و ﺧﻄﺐ و ﻣﺪرس‬ ‫اوﻟﻮب ‪١٨٦٥‬ﻧﭽﻰ ﻠﺪه وﻓﺎت اﺪب آﻜﻮزده ﻣﺪﻓﻮﻧﺪر ﻋﺎﻟﻢ و ﻓﺎﺿﻞ ﻣﺘﻘﻰ‬ ‫ﭘﺮﻫﺰﻛﺎر ذات اﺪى ﺧﺪا رﺣﻤﺖ اﻠﻪ‬ ‫ّ‬ ‫داﻣﻼ ﻣﺤﻤﺪ ﻗﻞ اوﻏﻠﻰ‬ ‫ﻣﺤﻤﺪ ﺟﺎن‬ ‫ﻗﺰان ﻣﻤﻠﻜﺘﻨﺪن ﻗﺎرﻣﺶ آوﻟﻰ ﻧﻨﻚ دور آﺗﺎﺳﻰ ﻣﺤﻤﺪﻗﻞ اورﻛﻨﺞ ده اﺸﺎن‬ ‫ﻧﺎزﻗﻞ ﺧﻠﻔﻪ ﻣﺮﺪﻟﺮﻧﺪن اوﻟﻮب ﺑﺨﺎراده اوﻠﻨﻮب ّ‬ ‫دﻣﻼ ﻣﺤﻤﺪ ﺟﺎن ﺑﺨﺎراده‬ ‫ﺗﻮﻏﻤﺶ اوﻟﺪﻐﻨﻰ ﺳﻮﻠﻤﺶ اﺪى ﻣﺬﻛﻮر ّ‬ ‫دﻣﻼ ﻣﺤﻤﺪ ﺟﺎن ﺑﺨﺎراده ﺗﺤﺼﻞ‬ ‫و ﺧﺘﻢ ﻛﺘﺐ ﻗﻠﻐﺎن و ﻫﻢ ﺣﻔﻆ ﻛﻼم اﷲ اﺪن ﻗﺎرى ﻣﺮﺗﺐ اﺪى ﺗﺎﺷﻜﻨﺪﻧﻰ‬ ‫روﺳﻪ آﻟﺪﻗﺪه اﻫﻞ ﺑﺨﺎرا ﺧﺼﻮﺻﺎً ﻋﻠﻤﺎ و ﻃﻠﺒﺎ ﺻﻨﻔﻰ اﻣﺮى اﻏﺮا ﻗﻠﺐ‬ ‫روﺳﻪ اﻠﻪ ﺟﻬﺎد ﻓﺮض ﺑﻮﻟﺪى ﺗﺎﺷﻜﻨﺪدن ﭼﻘﺎرﻣﻖ ﻻزم ﻛﻠﺪى اﻣﺮه ﻫﺠﻮم‬ ‫ﻗﻼﻧﻠﺮﻧﻨﻚ ﺟﻤﻠﻪ ﺳﻨﺪن اوﻟﺪﻏﭽﻮن اﺶ ﻟﺮ ﺷﻜﺴﺘﻪ دوﻧﺪﻛﺪه اﻫﺎﻟﻰ ﻧﻰ اﻏﻮا‬ ‫ﻗﻠﻨﻠﺮ اﻣﺮدن ﺳﺴﻜﺎﻧﻮب ﻫﺮ ﺑﺮى ﺑﺮ ﻃﺮﻓﻪ ﻛﺘﺐ ﺑﻮ ذات دﺧﻰ او ﺟﻤﻠﻪ‬

‫‪the dictionary‬‬

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‫دن اوﻟﻤﻐﻠﻪ ﺑﺨﺎرادن ﭼﻘﺐ ﺣﺞ ﺷﺮﻔﻪ ﻛﺘﻤﺶ ‪ /78b/‬آﻧﺪن ﻗﺎﺘﻮب‬ ‫رﻧﺒﻮر اﻟﻤﺖ ﻃﺮﻓﻠﺮﻧﺪه ﻮروب ﺑﻌﺪه ﭼﻮﭼﻚ ]ﻛﻪ[ ﻛﻠﻮب اوچ آى ﻣﻘﺪارى‬ ‫ﺧﺎﻧﻪء ﻓﻘﺮىده ﻣﻬﻤﺎن ﺑﻮﻟﻤﺶ اﺪى ﺑﻮ اﺛﻨﺎده آﻜﻮزﻧﻨﻚ ﺣﺎﺟﻰ ﻋﺮﺑﺸﻪ ﻧﻨﻚ‬ ‫روس دﻮاﻧﻰ ﻣﺴﺠﺪﻧﺪه اوﻟﻦ اﻣﺎﻣﻰ ﻛﺘﺐ ﻓﻘﺮ ﺑﻮﻧﺪن ﺧﻂ ﺎزﺐ آﻧﻠﺮده‬ ‫ﻗﺒﻮل ﻗﻠﻤﺶ اﺪى ﺑﺮ ﻧﭽﻪ ﻞ ﻟﺮدن ﺻﻮﻧﻜﺮه اﻫﺎﻟﺴﻰ اﻠﻪ ﺻﻮﺷﻤﻮب‬ ‫‪١٣١٢‬ﻧﭽﻰ ﻞ ﻟﺮده ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﻮب اﺳﺘﻘﺎﻣﺖ اﺪب ﺣﺎﺟﻰ رﻣﻀﺎن‬ ‫اﻓﻨﺪى ﻮﻗﺎرو ﻣﺤﻠﻪ ده ﺑﺮ ﻣﺪرﺳﻪ ﺑﻨﺎ ﻗﻠﺐ آﻧﻜﺎ ﻣﺪرس ﺗﻌﻦ ﻗﻠﻤﺶ اﺴﻪ‬ ‫ده اول اورﻧﺪن ﺑﻬﺮه ﻣﻨﺪ اوﻟﻤﻮب ﺑﺮ ﻧﭽﻪ ﻞ ﻟﺮ ﺑﻮش ﺗﻮردى اﺧﺮده‬ ‫آﺎﻗﺪن ﻗﺎﻟﻮب ﺑﺮ ﻠﺪن آرﺗﻮﻏﺮاق ﺻﺎﻟﺐ ﻓﺮاش اوﻟﺪﻗﺪﻧﺼﻨﻜﺮه ‪١٣٢٨‬ﻧﭽﻰ‬ ‫ﺳﻨﻪ ده وﻓﺎت اوﻟﺪى ﻋﻠﻤﻰ ﭼﺎﻗﻠﻖ اﺴﻪ ده دﻋﻮاﺳﻰ ﺑﻠﻨﺪ اوﻟﻮب ﭼﺘﺪن‬ ‫ﻛﻠﻜﺎن ﻣﺪﻋﻰ ّ‬ ‫ﻣﻼﻟﺮه اﺑﺘﺪا درﺳﻨﺪن ﺻﻮراب ﺑﻌﺪه اﺳﺘﺎذﻧﺪن ]درس[ اﺘﻜﺎن‬ ‫اﺳﺘﺎذﻧﺪن ﺻﻮراب ﺗﺤﺼﻞ ﺑﺨﺎراﻏﻪ ﺑﺎروب ﺘﺪﻛﺪن ﺻﻮﻧﻜﺮه ﺑﺰﻧﻚ اﺳﺘﺎذﻣﺰ‬ ‫ﺷﺎﻛﺮدﻧﻨﻚ ﺷﺎﻛﺮدى اﻜﺎﻧﺴﺰ دﻪ ﻣﺴﺌﻠﻪ ﻣﺴﺎﺋﻠﺪن ﺳﻮز آﭼﻠﺴﻪ آداب ﻛﺮك‬ ‫آداب ﻛﺮك دﻮب ﻏﻠﻆ ﺳﻮزﻟﺮ اﻠﻪ اﺳﻜﺎت اﺪردى ﻋﻮام اﻟﻨﺎﺳﺪه ﺑﻮﻧﻰ‬ ‫ﻣﻼﻟﻘﺪن ﻋ ّﺪ اﺪب ّ‬ ‫دﻣﻼ ﻣﺤﻤﺪ ﺟﺎن ﻗﺎرى آﻟﺪﻧﺪه ﻫﭻ ﻛﻢ ﺳﻮﻠﺎﻟﻤﻮر دﻪ‬ ‫ﺳﺒﺐ ﺷﻬﺮﺗﻰ ﺑﻮﻧﺪن اﺪى ﻏﻠﻆ ﺳﻮزﻟﺮﻧﺪن ﺑﺮى ﺑﻮ ﻛﻮن ﺑﺮ آدم ﺑﺮ ﻣﺴﺌﻠﻪ‬ ‫ﻣﻼ ﺟﻮاﺑﻪ ﻣﺘﺼﺪى اوﻟﺪﻗﺪه ّ‬ ‫آﭼﻮب ﺑﺮ ّ‬ ‫دﻣﻼ ﻣﺤﻤﺪ ﺟﺎن ﻛﻮزوﻧﻰ ﻮﻣﻮب‬ ‫ﻮق ﻮق دﻮب ﺑﺎﺷﻨﻰ ﭼﺎﻘﺎدﻗﺪه ﻣﻼده ﺗﻘﺼﺮ ﻣﻦ ﻓﻼن ﻛﺘﺎﺑﺪه ﻛﻮردم‬ ‫دﺮ ﺑﻠﻤﺎى ﺳﺰ ﺑﻠﻤﺎى ﺳﺰ دﺪﻛﺪه ّ‬ ‫ﻣﻼ ﻨﻪ ﺳﻮزﻨﻪ دوام ﻗﻠﺐ آﺧﺮى ﻛﺘﺎﺑﻨﻰ‬ ‫ﻛﻮرﺳﺘﺎى ﻣﻦ ﺎﻟﻐﺎن اﺘﺎﻣﻤﻪ دﺪﻛﺪه ﺑﻮخ ﺒﺴﺰ ﺑﻮخ ﺒﺴﺰ دﻮب ّ‬ ‫ﻣﻼ ﻨﻪ‬ ‫ﺗﻘﺼﺮ آﺧﺮى ﻗﺴﻢ آﻟﻮرﺳﺰﻣﻪ ﻧﻪ ﻋﻨﺎدﻟﻚ اﺪرﺳﺰ دﺪﻛﺪه ّ‬ ‫دﻣﻼ ﻣﺤﻤﺪ ﺟﺎن‬ ‫ﻛﻮزﻨﻰ ﻗﺎﺗﺪى ﻮﻣﻮب ﺳﺰﻧﻨﻚ آﻧﺎﻧﻜﺰﻧﻰ اﺸﺎك ﻓﻼن ﻗﻠﺴﻮن ﻣﻪ ﺳﻦ ﺑﺮﻟﻦ‬ ‫ﺣﻘﺎرت ﻗﻠﻤﺶ ﻫﺠﺎن ّ‬ ‫ﻣﻼ ﻧﻪ دﺎﭼﻜﻰ ﺑﻠﻤﻮب ﺟﺒﺮاً اوﻟﻤﺶ ﻗﺎﻟﻤﺶ ﻃﺒﻌﺘﻰ‬ ‫ﺑﻮﻠﻪ آدم اﺪى آﻧﻨﻚ آوﭼﻮن اﻧﻜﺎ ﻫﭻ ﻛﻢ ﻗﺎرﺷﻰ ﻛﻠﻤﺰدى ‪ ٢٠‬ﻠﻐﻪ ﻗﺮﺐ‬ ‫ﭼﻮﭼﻜﺪه ﺗﻮروب ﺑﺮ ﻣﺴﺌﻠﻪ ﻧﻰ دﻟﻞ اﻠﻪ ﺑﺎن اﺘﺪﻜﻰ ﻣﻌﻠﻮم دﻛﻞ دور ّاﻻ‬ ‫اوزى ﺎﺷﻠﻰ اﻋﺘﻘﺎدى ﻣﺤﻜﻢ داﺧﻞ ﺳﻠﻮك اوﻟﻦ و ﺑﺎﻟﺨﺎﺻﻪ ﺣﻀﺮت اﻣﺎم‬ ‫رﺑﺎﻧﻰ اوﻻدﻧﻰ ﻛﭽﻚ ﺑﺎﻟﻪ ﻟﺮﻨﻪ ﭼﻪ ﺑﺎن ﺑﺨﺎراء ﺷﺮﻒ ﻛﻪ ﻏﺎﺖ اﺧﻼص‬ ‫ﻗﻠﻦ ذات اﺪى ﺧﺪا رﺣﻤﺖ اﻠﺴﻮن ﺎﺷﻰ ﻫﻤﻪ دن ﻛﺘّﻪ ﻣﻮى ﺳﻐﺪ اوﻟﺪﻗﺪن‬ ‫ﻋﻠﻤﺎ ﻋﻮام آﻧﻜﺎ ﺧﺮﻣﺖ اﺪب ﻫﭻ ﻧﻨﺴﻪ دﻤﺰﻟﺮدى‬

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‫‪turkic text‬‬

‫‪/79a/‬‬ ‫ﻣﺤﻤﺪ ﺷﺎه ﺑﻦ ﺣﺎﺟﻰ ﺧﺎﻟﺪ‬ ‫ﺑﻮ ﻣﺘﺮﺟﻤﻨﻚ اﺧﻰ ﻻﺑﻮﻨﻰ اﺪى ‪ ١٥‬ﺎﺷﻠﺮﻧﺪه ﺳﻤﻰ ﭘﺎﻻدده ﺗﺤﺼﻞ اﺪب‬ ‫ﺑﻌﺪه اﻜﻰ اوچ ﺳﻨﻪ ﻟﭙﺴﻰ ده ّ‬ ‫ﻣﻼ ﺣﺴﻦ ﻣﺪرﺳﻪ ﺳﻨﺪه ﺑﻌﺪه ﺑﺨﺎراء ﺷﺮﻒ ﻛﻪ‬ ‫وارﺐ ﺘﻰ ﻞ ﺗﻮروب ﻗﺎﺘﺪﻗﺪﻦ ﺻﻮﻧﻜﺮه ﭼﻮﭼﻚ ده اوز ﻣﺤﻠﻪ ﻣﺰده ﺣﺎﺟﻰ‬ ‫رﻣﻀﺎن اﻓﻨﺪى ﺑﺮ ﻣﺪرﺳﻪء ﻋﺎﻟﻰ ﺑﻨﺎ اﺪب آﻧﺪه آﻧﺪه ﺗﺪرﺲ ﻟﻚ اﺘﻤﺶ‬ ‫اﺪى ﺻﻮﻧﻜﺮه اﺻﻮل ﺟﺪﺪ و ﻗﺪﻤﻰ ﻣﺸﺮك اوﻗﻮدوب آﻟﺪﻧﺪﻦ ﺨﺸﻰ ﻏﻨﻪ‬ ‫ّ‬ ‫ﻣﻼ ﻗﺎرى ﻟﺮ ﭼﻘﻪ ﺑﺎﺷﻼﻏﺎن وﻗﺘﺪه ﻋﻤﺮى ﻣﺴﺎﻋﺪه ﻗﻠﻤﻮب ‪ ٣٨‬ﺎﺷﻨﺪه ــــ‬ ‫ﻧﭽﻰ ﺳﻨﻪ ده وﻓﺎت اﺘﺪى ﺧﺪا ﺟﻨﺘﻰ اﻠﻪ اﺪى ﻏﺎﺖ زﻛﻰ و ﻓﻬﻢ ﻟﻰ اﺪى‬ ‫ﻫﺮ ﻓﻨﺪن ﺧﺒﺮدار ﺧﺼﻮﺻﺎً ﻋﻠﻢ ﻫﺌﺖ و ﻫﻨﺪه ﺳﻪ ده ﻧﻈﺮى آز اوﻟﻮب ﺑﻮ‬ ‫ﺟﺎﻠﺮﻣﺰده او ﻋﻠﻢ ﻧﻚ درﻛﺎرى اوﻟﻤﺪﻏﻨﺪن ﺑﻮﻧﻜﺎ ﺑﻜﺎر اوروﻧﻤﺶ اﻜﺎﻧﻤﺶ‬ ‫آﻧﻜﺎ ﺻﺮف اﺘﻜﺎن ﻋﻤﺮﻣﻰ وﻗﺖ ﺧﻮﺷﻠﻘﺪه اوﺗﻜﺎرﺳﺎم ﻮراﻛﻢ ﺑﻮ درة دن‬ ‫اﻣﺎن اوﻟﻮردم دﻮب اﺟﺘﻬﺎدى ﺳﺒﺒﺪن ّ‬ ‫ﺳﻞ ﻧﻤﺎء اوﻟﺪﻐﻨﻪ اﻓﺴﻮس اﺪردى ﺑﺮ‬ ‫وﻗﺖ ﻣﺴﺠﺪﻣﺰﻧﻰ ﺑﺮ ﻣﻬﻨﺪس روس ﻛﻠﻮب اوﻟﭽﺎب روس زﻋﻤﻨﭽﻪ ﺑﺰم ﻗﺒﻠﻪ‬ ‫ﻣﺰ ﺧﻂ اﺳﺘﻮاﻧﻨﻚ ﻏﺮوﺑﻨﺪه اوﻟﻮر دﻮب ﻣﺤﻤﺪ ﺷﺎه آﻧﻜﺎ ﺑﺖ اﷲ ﻧﻨﻚ ﻣﺤﻠﻨﻰ‬ ‫و ﺑﻮ اوﺗﻮردﻏﻤﺰ ﺷﻬﺮﻧﻨﻚ ﻣﺤﻠﻨﻰ درﺟﻪ اﻋﺘﺒﺎرﻠﻪ ﺑﺎن اﺪب ﺑﻌﺪه ﻗﺒﻠﻪ‬ ‫ﻧﻨﻚ ﺣﻘﻘﻨﻰ ﺑﻠﺪرﺐ ﻣﻮازﻧﻪ اﻠﻪ ﺗﺤﻘﻖ ﻗﻠﺐ ﻛﻮﺳﺘﺮدﻛﺪه روس آﻧﻜﺎ ﺑﺎﻗﻮب‬ ‫ﺑﻮ ﻋﻠﻤﻰ ﻧﺮده اوﻗﻮدﻧﻚ دﺐ ﺑﺨﺎراده دﺪﻛﺪه ﺑﺨﺎراده ﺑﻮ ﻋﻠﻤﻰ ﺑﻠﻮر آدم‬ ‫ﺑﻮﻟﻤﺴﻪ ﻛﺮك ﺳﻦ اﺳﺘﻨﺒﻮﻟﺪه ﺎ ﻣﺼﺮده اوﻗﻮﻏﺎﻧﺴﻦ دﺪى ﻣﺤﻤﺪ ﺷﺎه دﺪﻜﻪ‬ ‫ﺑﺨﺎراده ﻫﺮ ﺑﺮ آدﻣﻠﺮ وار ﻛﻪ ﺑﻮ ﻋﻠﻢ ﻟﺮه روس دﻛﻞ ﺑﺘﻮن ﺎوروﭘﺎﻪ اﺳﺘﺎذ‬ ‫اوﻟﻮر ﻓﻘﻂ ﺑﻮﻧﻜﺎ ﻣﺨﺼﻮص ﻣﺪرﺳﻪ اوﻟﻤﺪﻗﺪن آﻧﺪه ﻛﻢ وار ﻛﻢ ﻮﻗﻰ ﻣﻌﻠﻮم‬ ‫اوﻟﻤﻮر ﺑﻮ اﺴﻪ ﺣﻜﻮﻣﺘﻨﻨﻚ ﻣﺴﺎﻫﻠﻪ ﺳﻨﺪﻧﺪر ﻣﻊ ذﻟﻚ ﻃﺎﻟﺐ اوﻟﻨﻠﺮه ﻫﺮ ﺮدن‬ ‫ﺑﻮ ﻋﻠﻤﻰ اوﻗﻮﺗﻮﭼﻰ ﺗﺎﺑﻠﻮر دﺪﻛﺪه ﺣﺮان اوﻟﻮب ﻫﭻ ﻧﺴﻨﻪ دﻤﻪ ﺑﻠﻤﺪى‬ ‫‪/80a/‬‬ ‫ﻣﺤﻤﺪ ﺎر ﺣﻀﺮت ﺑﻦ اﺸﻤﺤﻤﺪ‬ ‫ﻗﺰان ﻣﻤﻠﻜﺘﻰ ﻧﻨﻚ ﻣﺰارﺑﺎﺷﻰ اوﻟﻰ ﻧﻨﻚ ﻣﻮاﻟﺪﻧﺪن اوﻟﻮب ‪١٨٠٤‬ﻧﭽﻰ ﻠﺪه‬ ‫ﺳﻤﻰ ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻮب اوﺷﺒﻮ ﻛﻮﻧﻜﻰ ﺗﺎش ﻣﺴﺠﺪ اورﻧﻨﺪه اﺑﺘﺪاﻛﻰ‬

‫‪the dictionary‬‬

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‫ﻣﺴﺠﺪده اﺣﻤﺪ اﺸﺎن ﺑﺮﻟﻦ ﺷﺮﻚ ﺑﻮﻟﻮب ﺑﺮ آز اﻣﺎﻣﺘﻠﻚ اﺪوب ﺑﻌﺪه‬ ‫اول ﻣﺴﺠﺪﻧﻰ ﻛﻮﭼﺮوب ‪٢‬ﻧﭽﻰ ﺟﺎﻐﻪ ﺻﺎﻟﺪﻗﺪه آﻧﻜﺎ ﻣﺴﺘﻘﻞ اﻣﺎم ﺑﻮﻟﻤﺸﺪر‬ ‫‪١‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪده ﺑﻮ ذات اﻣﺮ ﺳﻌﺪ زﻣﺎﻧﻨﺪه ﺑﺨﺎراده ﺗﺤﺼﻞ اﺪب ﻫﻢ‬ ‫ﺳﻠﻮك اﻠﻤﺶ ذاﺗﺪر ﺳﺎﺑﻖ ﻓﻀﻮ اﷲ ّ‬ ‫ﻣﻼﻧﻨﻚ آﺗﺎﺳﻰ دور ﺷﺮﻌﺖ اﺷﻨﺪه ﻣﺤﻜﻢ‬ ‫ﺗﻮﻏﺮى ﺳﻮزﻟﻰ آدم اﺪى دﻪ ﻧﻘﻞ اﺪرﻟﺮ ﺑﺎﻠﺮﻏﻪ رﻋﺎﻪ ﺳﻰ ﻛﻢ اوﻟﺪﻗﺪن‬ ‫ﻗﻮﻣﻠﺮﻧﺪن ﺑﺮ آز ﺗﺸﻮﺶ ﺗﺎرﺗﺪﻐﻨﻰ ده ﺳﻮﻠﻮرﻟﺮ ﻋﻤﺮﻧﻚ ﺻﺪﻗﻰ ﺻﺪﻘﻨﻰ‬ ‫آزاﻟﺘﺪى ﻛﺒﻰ اوﻟﻤﺶ‬ ‫ﻣﺤﻤﺪ ﺟﺎن ّ‬ ‫ﻣﻼ‬ ‫ﻗﭙﺎﻟﺪه ا ّول اﻣﺎﻣﺘﻠﻚ اﺪن ذاﺗﺪر ﺗﺮﺟﻤﻪء ﺣﺎﻟﻰ ﻣﻌﻠﻮﻣﻢ اوﻟﻤﺎدى ﺣﺎﻻ اوﻏﻠﻰ‬ ‫اﻣﺎﻣﺪر‬ ‫‪/81a/‬‬ ‫ﻣﺤﻤﺪ ﻧﻮر اﺸﺎن اﺑﻦ ﺧﻀﺮ‬ ‫ﭼﻮﭼﻚ ده اﻜﻰ ﻣﺴﺠﺪ ﺑﻨﺎ و ﺑﺮ ارﻖ ﺻﻮ ﻮﻗﺎرى ﻃﺮﻓﺪن اﺟﺮا اﺘﻤﺸﺪر‬ ‫اﺻﻠﻰ ﺑﻐﺪادى اوﻟﻮب ﻗﻠﺒﻨﺪه ﻋﺮب ﻏﺮﺗﻰ ﻣﺮﻛﻮز ﺑﺮ ذاﺗﺪر ﭼﻮﭼﻚ ﻛﻪ‬ ‫ﻛﻠﺪﻜﻰ ‪١٣١٠‬ﻧﭽﻰ ﻫﺠﺮﻪ ﻟﺮده اﺪى ﺣﺎﻻ ﻏﻮﻟﺠﻪ ده دور‬ ‫ﻣﺤﻤﺪ ﺳﻌﺪ‬ ‫اﺻﻠﻰ اﻟﺸﺎﻣﻰ ‪١٣٢٧‬ﻧﭽﻰ ﻞ ﻟﺮده ﭼﻮﭼﻚ ﻛﻪ اﻜﻰ دﻓﻌﻪ ﻛﻠﻤﺸﺪى ﻋﺎﻟﻢ و‬ ‫ﻓﺎﺿﻞ ﺑﻮك ذاﺗﺪر‬ ‫ﻣﺤﺴﻦ ّ‬ ‫ﻣﻼ ﺑﻦ اﻟﻤﺤﻤﺪ‬ ‫ﺳﺎﺑﻖ ﺻﻔﺎ ﻗﺎرى ﻧﻨﻚ اﻨﻮﺳﻰ اﺪى ﻗﺎرى ﺻﻔﺎﻧﻨﻚ وﻓﺎﺗﻨﺪن ﺻﻮﻧﻜﺮه آﻧﻨﻚ‬ ‫اورﻧﻨﻪ اﻣﺎم ﺑﻮﻟﻤﺸﺪر ﺑﻮ ﻣﺴﺠﺪﻧﻨﻚ ﺑﻨﺎﺳﻰ ‪١٨٣٧‬ﻧﭽﻰ ﻠﺪه دور‬

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‫‪/81b/‬‬ ‫ﻣﺤﻤﺪ آﺧﻮﻧﺪ ﻛﺎﺷﻐﺮى‬ ‫ﺑﻮﻧﻜﺎ اﻋﻠﻢ آﺧﻮﻧﺪ دﺮﻟﺮدى ﭼﻮﭼﻚ ﻛﻪ اﻜﻰ اوچ دﻓﻌﻪ ﻛﻠﺐ ﻛﺘﻤﺶ اﺪى‬ ‫ﻫﺮ ﻓﻨﺪه ﺣﻈﻰ اوﻟﻮب ﺟﺰﺋﺎﺗﻘﻪ ده ﻛﻮزل ﻓﻬﻤﻰ وار اﺪى ﻣﺠﻠﺴﻠﺮده اﻛﺜﺮ‬ ‫ﻣﺜﻨﻮى ﺷﺮﻒ اوﻗﻮردى آﻟﺘﻰ ﺷﻬﺮ ﺗﺎرﺨﻨﺪن آز ﻣﻮﻧﭽﻪ ﺑﺎﻧﺎﺗﻨﻰ ﺗﻮارﺦ‬ ‫ﺧﻤﺴﻪ ﻣﺰده درج اﺘﻤﺸﺪك ﺑﻮ ذاﺗﻨﻨﻚ دور ‪١٣٢٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮ ﺣﺪودﻧﺪه وﻓﺎت‬ ‫اوﻟﻮب ﻛﭽﺎر ﺷﻬﺮﻧﺪه ﻣﺪﻓﻮن اوﻟﺪﻏﻰ ﻣﺴﻨﻮﻋﻤﺰدور ﻋﻠﻤﻠﻪ ﺑﺮاﺑﺮ ﺗﻘﻮاﻟﻐﻰ‬ ‫دﺧﻰ وار اﺪى ﺑﺰم ﺑﺮ ّ‬ ‫ﻣﻼ ﺑﺮ ﺿﺎﻓﺘﺪه ﻠﻘﻰ اﺘﻰ ﻤﺎك درﺳﺖ دﻛﻞ دﺮ‬ ‫اﻤﺶ ﺳﺰ دﻪ ﺗﻌﺮﺾ اﺘﺪﻛﺪه ﺳﺰﻧﻚ ﻫﻢ ﻋﻠﻤﺪن ﺧﺒﺮﻧﻜﺰ وارﻣﻰ دﻮب ﺑﺰ‬ ‫ﻫﻢ ّ‬ ‫ﻣﻼﻣﺰ دﺪﻛﺪه ﻋﻠﻢ ﺑﺮﻟﻦ ﻣﻌﻠﻮﻣﻨﻚ ﻓﺮﻗﻰ ﻧﻪ دور ا ّول آﻧﻰ ﺑﺎن اﺪﻧﻚ‬ ‫ﺻﻮﻧﻜﺮه ﺑﻨﻢ ﻟﻪ ﺳﻮﻠﺸﻮﻧﻚ دﻮب ّ‬ ‫ﻣﻼﻰ اﺳﻜﺎت اﺘﻤﺸﺪى ﺑﺎﻧﻰ ﺑﻮﻠﻪ دور‬ ‫‪/82a/‬‬ ‫ﻣﺤﻤﺪ اﻣﻦ ﻣﻨﺼﻮروف‬ ‫ﺻﺎرى ّ‬ ‫ﻣﻼ دﻪ ﻣﻠﻘﺐ اﺪى اﺻﻠﻰ ﻧﮋﻏﻮرود ﻣﺸﺎرﻟﺮﻧﺪن اوﻟﻮب ﻣﭽﻜﺮه‬ ‫ده ّ‬ ‫ﻣﻼ ﻋﺒﺪاﷲ ﺣﻀﺮﺗﺪن ﺗﺤﺼﻞ و ﻣﺸﻬﻮر آداى ﺣﻀﺮﺗﺪن ﻗﺮأة اوﺗﻜﺎرﻛﺎن‬ ‫روس زﺑﺎﻧﻨﻪ ﻣﺎﻫﺮ ﻏﻮر ﻃﺒﻌﺘﻠﻰ آدم اﺪى ﺷﺮﻜﻰ ّ‬ ‫ﻣﻼ ﻋﺒﺪاﻟﻜﺮﻤﻨﻚ‬ ‫ﻋﺰﻟﻰ اﻠﻪ آﻧﻨﻚ اورﻧﻨﻪ ﻣﻨﺼﻮب ﺑﻮﻟﻮب ‪١٨٣٠‬ﻧﭽﻰ ﻠﺪن ‪٩٠‬ﻧﭽﻰ ﻠﻐﻪ ﭼﻪ‬ ‫ﻌﻨﻰ ‪ ٦٠‬ﻞ ﻣﻘﺪارى اﻣﺎم ﺑﻮﻟﻮب ﺑﻮ ﻣﺪﺗﻨﻚ اﻛﺜﺮﻨﺪه ﻗﻮﻣﻰ اﻠﻪ ﻧﺰاﻋﺪه‬ ‫اوﺗﻜﺎزﻣﺸﺪر ﻣﻊ ﻣﺎﻓﻪ اﻣﺎﻣﺘﻠﻜﺪه و ﻣﺪرﺳﻪ ﺳﻨﺪه ﺗﺤﺼﻠﺪه ﻓﺘﻮر ﻛﺘﻮرﻣﻮب‬ ‫ﻗﻮﻣﻨﻪ ﺳﻮزى ﻧﻔﻮذﻟﻰ اوﻟﻮب ﻛﭽﻤﺸﺪى ﺎﺷﻰ ده ﺗﻮﻗﺴﺎن ﻟﺮه ﺘﺐ ‪١٨٩٠‬ﻧﭽﻰ‬ ‫ﺎ ‪٩١‬ﻧﭽﻰ ﺳﻨﻪ ده وﻓﺎت اﺘﺪى ﺧﺪا رﺣﻤﺖ اﻠﻪ ﻗﺰﻟﺮى ﻛﻮب اوﻏﻮﻟﺪن‬ ‫ﺎﻟﻐﻮز ﺑﺮ اوﻏﻠﻰ وار اﺪى آﻧﻰ آﻨﺪه اﻧﺘﻈﺎرﻟﻖ اﻠﻪ ﻛﭻ ﻛﻮردﻛﺪن‬ ‫روﺿﻪء ﺷﺮﻔﻪ ﻧﺬر ﻗﻠﻤﺶ اﻜﺎن ﺎش ﻛﻮﻰ آﻧﺪه ﺒﺎروب ﻣﻔﻘﻮد اوﻟﺪى‬ ‫ذاﺗﻨﺪه آﭼﻖ ﻗﻮل ﺳﺨﻰ ﻃﺒﻌﺖ آدم اﺪى ﻣﺤﻠﻪ ﺳﻰ ﺑﻚ ﻛﺘﻪ‬ ‫ﺣﺼﻮﻟﻰ ﻏﺎﺖ ﻛﻮب اﺴﻪ ده آﻗﭽﻪ ﺟﻤﻊ ﻗﻠﻤﺎﻏﻪ ﻫﻮﺳﻰ اوﻟﻤﺎﻣﺶ ﺎز ﻛﻮﻧﻰ‬ ‫ﺑﺮ دﻓﻌﻪ ﻗﻤﻮز اﻠﻪ ﻗﺶ ﻛﻮﻧﻰ ﺻﻮﻏﻮم ﺳﻮرﻨﻪ ﺑﺮ دﻓﻌﻪ اﻋﺎن ﻗﻮﻣﻠﺮﻨﻰ‬ ‫ﭼﺎﻗﺮﺐ ﺿﺎﻓﺖ ﺑﺮﻣﻚ ﻋﺎدﺗﻰ ﺑﺎر اﻤﺶ ﻟﻜﻦ ﻣﺤﻠﻪ ﺳﻰ ﺳﻜﺰ ﻮز اوﺪن‬

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‫زﺎده اوﻟﻤﻘﻠﻪ ﺑﺎرﭼﻪ ﺳﻨﻰ ﺗﻜﻠﻒ ﻣﺘﺼﻮر اوﻟﻤﺎﻮب ﻣﺤﻠﻪ ﺑﺎﺷﻠﺮﻨﻰ ﺑﺎﻠﺮﻨﻰ‬ ‫ﭼﺎﻗﺮﻣﻖ ﻋﺎدﺗﻰ اوﻟﻤﻘﻠﻪ ﺑﺮ دﻓﻌﻪ اﻋﺎن ﻣﺤﻠﻪ و ﺗﺠﺎر و اﺷﺮف ﻟﺮﻨﻰ‬ ‫ﺟﻤﻊ ﻗﻠﺐ ﺿﺎﻓﺖ وﺮدﻜﻰ اﺛﻨﺎده ﻗﻀﺎﻗﻨﻨﻚ ﺑﺮ ﻗﺎرت آدﻣﻰ ﻛﺮﻣﺶ ﺳﻼم‬ ‫وﺮﻣﺶ ده اﺸﻮك ﺗﻮﺑﻨﻪ ﭼﻮﻛﻪ ﺗﻮﺷﻮب اوﺗﻮرﻣﺶ ﻓﻼﻧﻰ ﻮﻗﺎرى ﭼﻖ ﺧﻮش‬ ‫ﻛﻠﺪﻧﻚ دﺪﻜﺪه آﺷﻘﻪ ﻛﻠﻤﺪﻢ ﺿﺮور ﺑﺮ ﻣﺴﺌﻠﻪ ده اوزارا ﻣﺒﺎﺣﺜﻪ ﺑﻮﻟﺪﺪه‬ ‫آﻧﻰ ﺻﻮراﻣﻘﻐﻪ ﻛﻠﺪم دﻤﺶ ﻧﻪ دور او دﺪﻛﺪه ﺑﺮ ﻣﺠﻠﺴﺪه اﺪك ﺟﻨﺘﺪن‬ ‫ﺳﻮز آﭼﻠﻮب ﺑﺮاوﻟﺮ ﻗﻮى اﭽﻜﻰ ﺟﻨﺖ ﻛﻪ ا ّول ﻛﺮر ﺑﺮاوﻟﺮ دﺪﻜﻪ ﻗﺎﺷﻘﺮ‬ ‫ﺗﻮﻟﻜﻰ ﺟﻨﺖ ﻛﻪ ﺑﻮرون ﻛﺮر ﺑﻮﻧﻠﺮﻧﻚ ﻗﺎﺴﻰ ﻣﻌﻘﻮﻟﺪور دﺪﻛﺪه اى ﺟﻮﻻر‬ ‫ﻗﻮى اﭽﻜﻰ ‪ /82b/‬ﺗﻮرﻏﺎﻧﺪه ﻗﺎﺷﻘﺮ ﺗﻮﻟﻜﻰ ﻗﺎﺪن ﺑﻮرون ﻛﺮﺳﻮن آﻧﻠﺮ‬ ‫ﻇﺎﻟﻢ ﻟﺮدور ﺑﻮرون ﻛﺮﻣﻚ ﺑﻮﻻى ﺗﻮرﺳﻮن ﻗﺎﺷﻘﺮ ﺗﻮﻟﻜﻰ ﺟﻨﺖ ﻧﻨﻚ اﺴﻮﻧﺪه‬ ‫ﺑﻠﻤﺲ اﺸﻮﻛﻮﻧﺪه ﻛﻮرﻣﺲ دﺪﻛﺪه ﺟﻮاﺑﻜﺰﻏﻪ ﻗﻞ ﻟﻖ ﺗﻘﺼﺮ ﻗﺎﺷﻘﺮ ﺗﻮﻟﻜﻰ‬ ‫ﻛﻜﺎﻧﻠﺮ ﺗﻮروﻧﻜﺰده اوﺗﻮروب ﻗﻮى ﺗﺮﺳﻰ ﻃﻮن اﭽﻜﻰ ﺗﺮى ﭼﺎﻟﺒﺎر ﻛﻜﺎﻧﻠﺮ‬ ‫ﻧﭽﻮك ﺿﺎﻓﺘﻨﻜﺰدن ﻣﺤﺮوم ﺑﻮﻟﺪﻠﺮ دﻤﺶ آه ﻓﻼﻧﻰ ﻘﺪﻧﻚ ﻣﻨﻰ دﺐ ﺗﻮرﻛﻪ‬ ‫اوﺗﻮروب اوﺳﺘﻨﻪ ﺑﺮ ﺨﺸﻰ ﭼﭙﺎن ﺎﭘﻤﺶ دور‬ ‫ﻮزﻨﻪ ﺳﻮﻠﺎﻧﻠﺮه ﻏﺎﺖ ﻏﻠﻆ ﺳﻮزﻟﻰ آﭼﻰ ﺗﻠﻠﻰ اوﻟﺪﻗﺪن آدﻣﻠﺮ‬ ‫آﻧﻨﻚ ﺣﻀﻮرﻧﺪه ﻫﭻ ﻧﺴﻨﻪ دﺎﻟﻤﻮب ﻏﺎﺒﺎﻧﻪ ﻏﺒﺖ ﻗﻠﺪﻗﻠﺮﻨﻰ اﺸﺘﺪرﺳﻪ ﻟﺮ‬ ‫ﻛﺮى ﺳﻮز ﻛﻮﺗﻮم آراﺳﻨﻪ ﺑﻮروﺑﻮﺗﻮم آراﺳﻨﻪ دﻪ اﻟﺘﻔﺎت ﺳﺰ ﻗﺎﻟﺪرر اﻤﺶ‬ ‫‪/83a/‬‬ ‫ﻣﺤﻤﺪ ﺎر ﺳﻠﻄﺎﻧﻮف‬ ‫زﻣﺎﻧﻤﺰﻧﻨﻚ ﻣﻔﺘﻰ ﺳﺪرﻛﻪ ‪١٣٢٩‬ﻧﭽﻰ ه ‪١٩١١‬ﻧﭽﻰ ﻣﻼدﻪ ﻣﺎى ‪٢٠‬ﻧﭽﻰ‬ ‫ﻮﻣﻨﺪه ‪ ٢٥‬ﻞ ﻟﻖ ﻮﺑﻠﻰ ﺳﻰ ﻌﻨﻰ ﻃﻮﻰ ﺑﻮﻟﺐ اوﺗﺪى‬ ‫‪/83b/‬‬ ‫ّ‬ ‫ﻣﻼ ﻣﺎﻟﻚ اﺑﻦ ﻣﺤﻤﺪ رﺣﻢ ﺷﻤﻮى‬ ‫اﺑﺘﺪا ّ‬ ‫ﻣﻼ ﺣﺴﺎم اﻟﺪﻦ ﺣﻀﺮﺗﺪن اوﻗﻮب ﺻﻮﻧﻜﺮه ﻋﺒﺪاﻟﺠﺒﺎر ﺣﻀﺮﺗﻨﻚ ﭘﺶ‬ ‫ﻗﺪم ﻟﺮﻧﺪن و ﻫﻢ ﻣﺪرﺳﻪ ﺳﻨﺪه ﻣﻌﻠﻢ ﻟﺮﻧﺪن اوﻟﻤﺶ اﺪى و ﻫﻢ ﺣﻀﺮت ﺑﺮﻟﻦ‬ ‫ﺑﺮﻛﻪ ﺣﺞ ﺷﺮﻔﻪ وارﺐ ﻗﺎﺘﺪﻗﺪﻧﺼﻨﻜﺮه ﺑﺮ آز ﻣﺪت ‪٨‬ﻧﭽﻰ ﻧﻮﻣﺮ ﻣﺴﺠﺪده‬

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‫ﻌﻨﻰ ﺣﻀﺮت ﻧﻨﻚ اورﻧﻨﺪه ﻧﺎﺑﺘ ًﻪ اﻣﺎﻣﺘﻠﻚ دﺧﻰ اﺘﻤﺶ اﺪى ﺧﻠﻖ و ﺣﻠﻢ‬ ‫ﻛﻮﻟﻜﻮﭼﻰ و ﻛﻮﻟﺪرىﭼﻰ ﺧﻮش ﺑﺰم آدم اﺪى ﻗﺼﻪ و ﺣﻜﺎﻪ ﻟﺮه راﻏﺐ‬ ‫ﺳﻮﻠﭽﻰ و اﺸﺪﭽﻰ و ﻋﻠﻢ ﺗﺎرﺦ و ﺟﻐﺮاﻓﻪ ﻪ آﺷﻨﺎ ذات اﺪى ﻋﻤﺮﻧﺪه‬ ‫ﻓﻘﻂ ﺣﺞ ﺳﻔﺮﻧﺪن ﻏﺮى ﺑﺮ ﺷﻬﺮه ﭼﻘﻤﺎﻣﺶ و ﺳﻤﻰ ﭘﺎﻻددن ﻏﺮى ﺑﺮ‬ ‫ﺷﻬﺮ ﻛﻮرﻣﺎﻣﺶ اﻜﻦ ﺟﻤﻊ ﻣﻤﺎﻟﻜﻨﻚ اﺣﻮال و ﻋﺎﻟﻤﻨﻚ اﻓﻌﺎﻟﻨﺪن ﺧﺒﺮ وﺮن‬ ‫ذات اﺪى ُﻛﻠّﺴﻨﻰ ﻗﻮﻟﺪن اوﺗﻜﺎرﻣﺶ ﻛﻮزدن ﻛﭽﺮﻣﺶ ﻛﺒﻰ ﺳﻮﻠﺮدى‬ ‫‪١٢٩٠‬ﻧﭽﻰ ﺳﻨﻪ ده ﺧﺘﺎى ﺳﺮ ﻋﺴﻜﺮى آﻜﻮز دﻮاﻧﻨﻪ واردﻗﺪه آﻧﻜﺎ ﺳﻮﻠﺸﻤﻚ‬ ‫اوﭼﻮن ﭘﺘﺮﺑﻮردن ﻛﻠﻦ ﻏﻨﺮال اوﺳﺘﺮﻮف ﻧﻚ ﺳﻤﻰ ﻣﻼﻟﺮى اﻠﻪ ﻣﻜﺎﻟﻤﻪ‬ ‫اﺘﺪﻜﻨﻰ ﺑﻮ ذات ﺑﺰه ﺑﺎن اﺘﻤﺶ اوﻟﺪﻗﺪن ﺣﺮف اﻟﻤﻢ ده ﺎزارم وﻋﺪه ﺳﻨﻰ‬ ‫ﺳﻮﻠﻤﺶ اﺪم ﻫﺬا ﺧﺒﺮه‬ ‫اوﺳﺘﺮﻮف ﻏﻨﺮال ﺳﻤﻰ ﻛﻪ ﻛﻠﻮب ﺗﻮﺷﺪﻛﺪه ﺣﺬﻣﺘﻨﻪ وارن ﭘﺎﻟﺘﺴﻪ ﻣﺴﺘﺮدن‬ ‫ﺻﻮراﻣﺶ ﺷﻬﺮﻧﻜﺰده ﻣﺴﻠﻤﺎﻧﻠﺮﻧﻚ ﺑﻮك ﻋﻠﻤﺎﺳﻰ ﻛﻤﺪر آﻧﻰ ﺑﻨﻜﺎ ﻛﺘﻮرﻧﻜﺰ‬ ‫دﻤﺶ ﭘﺎﻟﺘﺴﻪ ﻣﺴﺘﺮده ﻋﻠﻤﺎﻟﺮﻧﻚ ﻋﻠﻢ ده درﺟﻪ ﺳﻨﻰ ﻧﺮدن ﺑﻠﺴﻮن ﻣﻨﺼﺐ‬ ‫ﺟﻬﺘﻨﺪن ﺑﻮﻛﻠﺮى اﺒﺮاﻫﻢ آﺧﻮﻧﺪﻧﻰ آﻟﺐ وارﻣﺶ او ذات آﺧﻮﻧﺪﻟﻖ‬ ‫ﻣﻨﺼﺒﻨﺪن ﻏﺮﻪ ﻣﺎﻟﻚ دﻛﻞ اﺪى آﺧﻮﻧﺪ ﺧﻀﺮت ﻟﺮﺪه ﻏﻨﺮاﻟﻨﻚ ﺣﻀﻮرﻧﻪ‬ ‫واردﻐﻰ اﻠﻪ ﻏﻨﺮال ﻛﻠﻮب اﻜﻰ ﻗﻮل اﻠﻪ ﻣﺴﺎﻓﺤﻪ اﺘﻤﺶ ﻋﺜﻤﺎﻧﻠﭽﻪ‬ ‫ﺳﻮﻠﻮب اﻓﻨﺪم ذات ﻋﺎﻟﻰ ﻧﻜﺰ ﻣﺴﺎﻓﺤﻪ اﺘﺪﻨﻜﺰ ﺑﺴﻢ اﷲ دﺪﻧﻜﺰﻣﻰ دﺪﻛﺪه‬ ‫آﺧﻮﻧﺪ ﺣﻀﺮﺗﻠﺮى ﻛﻮرﺷﻜﺎﻧﺪه ﺑﺴﻢ اﷲ آﺘﻮﻟﻤﺎز دﻤﺶ ‪ /84a/‬ﻏﻨﺮال ﻛﻞ‬ ‫اﻣﺮ ذى ﺑﺎﻟﻪ ﺑﺴﻢ اﷲ ﻓﻬﻮ اﺑﺘﺮ ﻛﻮرﺷﺪك اﻣﺮ ذى ﺑﺎﻟﻪ اﺴﻪ ﺑﺴﻢ اﷲ ﻧﺪن‬ ‫ﺗﺮك اوﻟﻤﺶ اﻣﺮ ذى ﺑﺎﻟﻪ دﻛﻠﺴﻪ ﻛﻮرﺷﻤﻚ ﻨﻪ ﻣﺸﺮوﻋﺪر دﺪﻛﺪه آﺧﻮﻧﺪ‬ ‫ﺣﻀﺮﺗﻠﺮى ﺳﻜﻮت اﺘﻤﺶ ﻏﻨﺮاﻟﺪه ﺑﻮ ﻛﺸﻰ ﻧﻚ ﻗﺎﺑﻠﺘﻨﻰ آﻧﻜﻠﺐ ﺷﻬﺮﻧﻜﺰده‬ ‫دﻣﻼ ﻋﺒﺪاﻟﺠﺒﺎر ّ‬ ‫ﺑﻮك ﻋﺎﻟﻢ ﻟﺮﻧﻜﺰ ﻛﻤﻠﺮدر دﺪﻛﺪه ّ‬ ‫دﻣﻼ رﺿﺎء اﻟﺪﻦ‬ ‫ﺣﻀﺮﺗﻠﺮﻨﻰ اﺳﻢ ﻟﻤﺶ ﻏﻨﺮاﻟﺪه او ذات ﻟﺮى ﺑﻮﻧﺪه ﺗﻜﻠﻒ ﻗﻠﻤﻖ ﺗﺮك ادب‬ ‫اوﻟﻮر ﻣﻤﻜﻦ اﺴﻪ ﺗﻌﺮﻒ اﺘﻤﺶ ﻛﻨﺪﻣﺰ وارﺐ زﺎرت اﺘﺴﻚ ﺑﻮﻟﻮرﻣﻰ‬ ‫دﺪﻛﺪه آﺧﻮﻧﺪ ﺣﻀﺮﺗﻠﺮى آﻧﺪن ﻗﺘﻮﻟﺪﻐﻨﻰ ﺟﺎﻧﻨﻪ ﻧﺴﺒﺖ ﺑﻠﻪ رك ﺧﻮب اوﻟﻮر‬ ‫آﻧﻠﺮه ﺧﺒﺮ وﺮدﻛﺪن ﺻﻮﻧﻜﺮه اوزﻢ ﻛﻠﻮب آﻟﺐ واررم دﻪ ﭼﻘﺐ ﻋﺒﺪاﻟﺠﺒﺎر‬ ‫ﺣﻀﺮﺗﻪ ﻛﻠﻮب اﻋﻼم اﺘﻤﺸﺪه رﺿﺎء اﻟﺪﻦ ﺣﻀﺮﺗﻨﻰ آﻧﻜﺎ ﻛﺘﻮرﻣﺶ ﺑﻌﺪه‬ ‫اوﺗﻮروﺷﻮب ]دﺮﻟﺮ[ ﺑﻮ زﻣﺎﻧﺪه آوروﭘﺎ آدﻣﻠﺮى اﺳﺘﻨﺒﻮل ﻣﺼﺮ ﻃﺮﻓﻠﺮﻧﺪه‬ ‫ﺗﺤﺼﻞ اﺪب اﻛﺜﺮ ﺗﻔﺴﺮ ﺗﻮارﺦ ﻣﻨﻄﻖ ﺣﻜﻤﺖ ﻓﻦ ﻟﺮﻨﻪ ﻣﻬﺎرت ﺣﺎﺻﻞ‬ ‫اﺪرﻟﺮ ﺑﺰﻟﺮده اﺴﻪ اوزاق اﺎﻣﺪن ﺑﻮ ﺎق]ده[ او ﻓﻨﻠﺮ ﻛﻮروﻟﻤﺶ اوﻟﻤﺪﻗﺪن‬

‫‪the dictionary‬‬

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‫ﻗﻀﻪ و ﻛﻠﻪ ﻟﺮﻛﻪ ﭼﻪ ﺧﺎﻃﺮدن ﭼﻘﺐ ﻛﺘﻤﺶ اﻛﺮ او ﺑﺎﺑﺪن ﺳﻮز آﭼﻠﺴﻪ‬ ‫اﻛﺮﭼﻪ ﺑﺮ ﻧﻮع ﺟﻮاﺑﻠﺮ وﺮﻠﻮر ﻟﻜﻦ ﻗﺎﻧﻊ اوﻟﻮر اوﻟﻤﺰ ﻣﻌﻠﻮم دﻛﻞ ﻧﻪ اﺴﻪ‬ ‫ّ‬ ‫دﻣﻼ ﻛﻤﺎل اﻟﺪﻨﻨﻰ ده ﻣﺠﻠﺴﺪه ﺣﻀﺮ اﺪاﻟﻢ او ﺑﺰدن ﺧﺎﻃﺮﻟﻰ راق ﺛﺎﻧﻰ ﻋﻠﻢ‬ ‫ﻫﺌﺖ و ﻋﻠﻢ ﺗﺎرىخ و ﺳﺎﺋﺮ ﻋﻠﻮم آﻟﻪ ده ﺟﻮاﺑﻪ ﻗﺎدر اوﻟﻮر دﻪ او ذاﺗﻨﺪه‬ ‫ﭼﺎﻗﺮﻣﺸﻠﺮ آﺧﻮﻧﺪ ﺣﻀﺮﺗﻠﺮﺪه ﻏﻨﺮاﻟﻨﻰ ﺑﺎروب آﻟﻮب ﻛﻠﻤﺶ اﺳﺎﻧﻠﺸﻮب‬ ‫اوﺗﺮﺷﻮب اﺣﻮال ﺻﻮراﺷﺪﻗﺪه ﻏﻨﺮال اﺳﺘﻨﺒﻮﻟﺪه و ﻣﺼﺮده ﺗﻮﻗﺰ ﺳﻨﻪ ﺗﻔﺴﺮ‬ ‫و ﺣﺪﺚ و ﺳﺎﺋﺮ ﻓﻨﻮن ﻟﺮ ﺗﺤﺼﻞ اﺘﺪﻛﻨﻰ و ﺑﻮ ﻃﺮﻓﻪ آﻜﻮز ﺑﻠﺪه ﺳﻨﻪ‬ ‫ﻛﻠﻦ ﺧﺘﺎى ﺟﺎﻧﻜﺠﻮى اﻠﻪ ﺳﻮﻠﺸﻪ ﭼﻜﻨﻰ اﻧﻬﺎ اﺘﻤﺶ ﺑﻮ اﺛﻨﺎده ﺣﻀﺮﺗﻨﻚ‬ ‫اوﻏﻠﻰ ﺻﻼح اﻟﺪﻦ ﻣﺨﺬم اﭽﻜﺎرﺪن ﭼﺎى ﻛﻮﺗﺎرﺐ ﭼﻘﻤﺶ اﻜﺎن اﻓﻨﺪم ﺑﻮ‬ ‫ﻣﺨﺪوم ﻣﺪر ذاﺗﻨﻜﺰ ﻣﺸﺎﻫﺘﻰ وار دﺪﻛﺪه ﻧﻌﻢ دﻮب ﻧﻪ اوﻗﻮر ﺎﺷﻰ ﻧﭽﻪ ده‬ ‫دور دﺪﻛﺪه ‪٩‬ده دور ﻗﺮأن اوﻗﻮر ﻛﺘﺎب ‪ /84b/‬ﺻﺮف اﻋﻼﻧﻰ اوﻗﻮر‬ ‫وﻗﺘﻰ دور اﻣّﺎ ﺻﺒﻰ ﻟﺮه ﻛﻼم ﻗﺪﻤﻰ اوﻗﻮﺗﻤﻖ ﻻﻖ ﻛﻮرﻧﻤﻮر زﺮا ﻻﻤﺴﻪ‬ ‫اﻻ اﻟﻤﻄﻬﺮون اﻣﺮ ﻋﻈﻤﻪ رﻋﺎﻪ اﺘﻤﻮر ﻛﻼم اﷲ ﻧﻨﻚ ﺣﺮﻣﺘﻨﻪ ﺘﻤﻮر ﺑﻮﻧﻨﻚ‬ ‫ﻗﺼﻮرى اﺑﻮان و اﺳﺘﺎذﻟﺮه اوﻟﻤﺰﻣﻰ دﻪ ﺳﻮز ﺑﺎﺷﻠﻨﻮب اﻜﻰ ﺣﻀﺮت‬ ‫ﺟﻮاﺑﻪ ﻣﺘﺼﺪى اوﻟﻤﺶ اﻜﺎن ﻫﺮ ﺟﻮاﺑﻨﻪ رد و اﺮاد ﻛﺘﻮره رك ﻣﻜﺎﻟﻤﻪ‬ ‫ﺧﻠﻰ اوزاﺪى ّ‬ ‫ﻣﻼ ﻛﻤﺎل ﻫﻨﻮز آﻏﺰ آﭼﻤﺎﻮر ﺑﺮ وﻗﺖ ﺣﻜﻤﺔ داﺋﺮ ﺑﺮ ﻣﻮرد‬ ‫ﻛﻠﺪﻛﺪه ّ‬ ‫ﻣﻼ ﻛﻤﺎﻟﺪه ﺳﻮزه ﻛﺮﺸﻮب اﻜﺎوﻟﺮى ﺧﻠﻰ ﺎرﺷﺪﻗﺪﻧﺼﻨﻜﺮه ﻏﻨﺮال‬ ‫ده ﻋﻠﻢ ﻛﻼم و ﺣﻜﻤﺘﻨﻨﻚ اوﻟﻪء ﻋﻘﻠﻪ ﺳﻨﻰ ﺗﻮﻛﺎﻧﻤﺰ ﻫﺮ ﺮده اﻫﻞ ﻋﻠﻢ‬ ‫اﻠﻪ ﻣﻼﻗﺎت اوﻟﻮب ذات ﻋﺎﻟﻰ ﻛﺒﻰ ﻋﺰﺰﻟﺮدن اﺳﺘﻔﺎده اﺘﺪك ﺑﻨﺪه ﻟﺮى ﻧﻨﻚ‬ ‫ﻃﺒﻌﻰ اوﻟﺪﻗﺪن ﻛﻮرﺷﻤﻚ اوﭼﻮن ﻛﻠﻮب ﻣﺎﻧﻪ ﻣﺰده ﺑﻮﻗﺪرﭼﻪ ﻣﺤﺒﺎﻧﻪ ﺳﻮزﻟﺮ‬ ‫ﻛﭽﺪى آرﺗﻮﻗﭽﻪ ﻛﻼم و ﺑﻰ ادﺑﻠﻚ اوﺗﺪى اﺴﻪ ﻋﻔﻮ ﺑﻮره ﻟﺮ دﻪ ﺳﻮز‬ ‫آﺎﻗﻠﻨﺪى ده ﭘﺎﭘﺮوس ﺗﺎرﺗﻤﻐﻪ ﻣﺴﺎﻋﺪه اوﻟﻮرﻣﻰ دﻮب ﺑﻌﺪه ﺑﺨﺎراء ﺷﺮﻒ‬ ‫ده ﺗﺤﺼﻞ ﻧﻨﻚ ﺗﺮﺗﺒﻨﻰ ﺻﻮراب ﻣﺼﺮ و اﺳﺘﻨﺒﻮل ﺗﺮﺗﺐ ﻟﺮﻨﻰ ﻛﻨﺪى ﺑﺎن‬ ‫اﻠﻪ و ﺷﻬﺮﻧﻚ اﺣﻮال و اﻫﺎﻟﻰ ﻧﻨﻚ اﻃﻮرﻧﺪن و ﺳﺎﺋﺮ ﻣﻮادﻟﺮﻧﺪن ﺧﻠﻰ‬ ‫ﺻﻮراﺷﻮب ﺳﻮﻠﺸﻮب اوچ ﺳﺎﻋﺖ ﻣﻘﺪارى اوﺗﻮروب ﻗﺎﺘﺪى ﻏﺮى دﻦ‬ ‫اوﻟﻪ ﺗﻮره اﺳﻼم ﻋﻠﻤﻨﻪ ﺑﻮﻗﺪر ﻏﻮص ﻗﻠﺐ ﺗﻔﺴﺮ و ﺣﺪﺜﻪ ﺑﻮﻧﭽﻪ ﻣﻬﺎرﺗﻰ‬ ‫اﻠﻪ ﻨﻪ ﻗﺒﻮل اﺳﻼم اﺘﻤﺪﻛﻨﻪ ﺗﻌﺠﺐ اﻠﺪك ﻫﺪاﺖ ﻓﻀﺎﻟﺖ ﺧﺪاﻧﻨﻚ اﻣﺮﻧﺪه‬ ‫اﺪﻜﻰ اذﻋﺎن اﺪﻟﺪى دﺪى‬

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‫ﺑﻮ ﻏﻨﺮال آﻜﻮزه ﻛﻠﻮب ﺧﺘﺎى ﻧﻚ ﺟﺎﻧﻜﺠﻮﻧﻜﻰ اﻠﻪ اﻼ ﺗﻮﻏﺮوﺳﻨﻰ‬ ‫ﺳﻮﻠﺸﻮب ﻗﺎﺘﺪﻐﻰ ﺗﻮارﺦ ﺧﻤﺴﻪ ﻣﺰده ﺎزﻟﻤﺶ اوﻟﻤﻐﻠﻪ ﺗﻜﺮارى ﺣﺎﺟﺖ‬ ‫ﻛﻮرﻟﻤﺪى اﺳﺘﻦ آﻧﻜﺎ ﻧﻈﺮ اﻠﻪ‬ ‫ﺻﺎﺣﺐ اﻟﺘﺮﺟﻤﻪ ﻣﻼ ﻣﺎﻟﻚ اﻓﻨﺪى‬ ‫‪/85a/‬‬ ‫ﻣﻼ ﻣﺎﻟﻚ اﻓﻨﺪى ﻧﻚ ﺳﻤﻰ ﭘﺎﻻد اﺳﻤﻨﺪه ﺑﺎﻧﺎﺗﻰ ﻣﺴﺠﺪ ﺳﺎﻗﻰ اﻠﻪ ﺻﺪر‬ ‫ﻛﻼﻣﻜﺎ ﺳﻮﻠﻤﺶ اﺪى ﺷﻮل ﺳﺮﻣﺰده ﺷﺮﻚ ﻟﺮﻣﺰدن ّ‬ ‫ﻣﻼ ذاﻛﺮ اﻓﻨﺪى وﻟﺪ‬ ‫ّ‬ ‫ﻣﻼ ﺣﺴﻦ دﺪﻜﻪ ا ّوﻟﺪه روﺳﻪ ﻟﻮﻟﺮ دﻦ ازﻟﺐ ﻣﺴﻠﻤﺎن اوﻟﻤﻐﻪ آز ﻗﺎﻟﻤﺶ‬ ‫اﻜﺎن اﻟﺦ‬ ‫‪/85b/‬‬ ‫ﻣﺪﺣﺖ اﻓﻨﺪى اﺳﺘﻨﺒﻮﻟﻰ‬ ‫ﺑﻮ ذات اﺣﺒﺎﺑﻤﺰ اوﻟﺪﻗﺪن ﻧﺎم ﻋﺰﺰى ﺗﻮارﺦ ﺧﻤﺴﻪ ﻣﺰده ﺎزﻟﻤﺶ اﺪى‬ ‫آﻧﺪن اﺸﺘﺪﻛﻤﺰ ﺑﺮ ﺣﻜﺎﻪ ﺑﻮﻧﺪه ﺎزﻣﻖ ﻣﻨﺎﺳﺐ ﻛﻮرﻟﺪى ﻟﻌﻞ ﻋﺒﺮﺗﺪن ﻋﺎرى‬ ‫اوﻟﻤﺰ اﺳﺘﻨﺒﻮﻟﺪه او ذاﺗﻪ ﻫﺮ ﺑﺮ واردﻏﻤﺰده ﻫﺮ ﻮﻟﻘﺪﻏﻤﺰده ﻋﺒﺮﺗﻠﻰ ﺑﺮ‬ ‫ﻛﻼم و ﺎﻗﺸﻠﻰ ﺑﺮ ﺣﻜﺎﻪ اﺸﺘﺪﻛﻤﺰدن ﺟﻤﻠﻪ ﺳﻨﻰ ﺎزﻣﻖ ﻣﻤﻜﻦ اﻟﻤﻮب ﻓﻘﻂ‬ ‫اوز ﺣﺎﻟﻨﺪن ﺳﻮﻠﻨﺎن ﺑﺮ ﺳﻮزﻨﻰ ﺎزﻣﻖ اﻠﻪ اﻛﺘﻔﺎ اﻠﺪم‬ ‫ﻫﺬا ﻛﻼﻣﻪ اﺑﺘﺪا ﺗﺤﺼﻠﻨﺪن ﭼﻘﺪﻏﻤﺰ وﻗﺘﻨﺪه ﺑﺮدن ﻋﻨﻔﻮان ﺷﺒﺎﺑﻨﻚ ورودى‬ ‫و ﺑﺮدن ﻋﻠﻢ ﺣﻜﻤﺘﻨﻚ ﻃﺒﻌﺎً ﺳﺮاﺖ و ﺳﺮورى و آﻧﻨﻚ اوﺳﺘﻨﻪ ﺑﺮ ﻧﺸﺎن‬ ‫ﻋﺎﻟﻰ و ﺑﺮ ﻗﻠﭽﻨﻨﻚ وﺮﻟﻤﺶ ﻏﺮورى ﺑﻨﻰ او درﺟﻪ ده ﻣﻐﺮور اﺘﻤﺸﻜﻪ‬ ‫ﺟﻬﺎﻧﺪه ﺑﻨﻢ ﺑﻠﺪﻛﻤﻰ ﻛﻤﺴﻪ ﺑﻠﻤﺰ و ﺑﻨﻢ اﻠﻪ ﻣﻘﺎﺑﻠﻪ اﺪب ﻛﻤﺴﻪ ﺑﺮاﺑﺮ ﻛﻠﻤﺰ‬ ‫ﻓﺮﺿﻨﺪه ﻫﻰچ ﻛﻢ اﻠﻪ ﻋﻠﻤﺪن ﺳﻮز آﭼﻤﻮب اوز زﻋﻢ ﭼﻪ ﺑﻨﻢ اﺮادﻣﻪ‬ ‫ﻛﻤﺴﻪ ﺟﻮاب وﺮه ﺑﻠﻤﺰ دﻮب ﺧﺼﻮﺻﺎً ﻋﻠﻤﺎ ﺻﻨﻔﻨﻪ اﺸﺎﻧﻦ ﺻﻨﻔﻨﺪن‬ ‫ﻏﺎﺖ ﻧﻔﺮﺗﺪه اوﻟﻮب آﻧﻠﺮ ﻧﻪ ﺑﻠﻮر ﻓﻘﻂ ﺟﻨﺖ اﻠﻪ ﺑﺸﺎرة ﺟﻬﻨﻢ اﻠﻪ ﺗﺨﻮﻔﺪن‬ ‫ﻏﺮى ﻧﺴﻨﻪ ﺑﻠﻤﺰ دﻪ ﻛﻮﻧﻜﻠﻤﺪه ﻛﭽﻦ اﺷﺘﺒﺎه ﻟﺮﻣﻪ ﺻﻮراﻣﻪ ﺗﻨﺰل اﺘﻤﻢ‬ ‫و ﺑﺮ دﺧﻰ ﻛﻮﻧﻜﻠﻤﻪ ﻛﻠﻦ اﺷﺘﺒﺎﻫﻠﺮﻣﻰ ﺻﻮرﺳﺎم ﺑﻮ آدم اﻋﺘﻘﺎدﺳﺰ اﻤﺶ‬

‫‪the dictionary‬‬

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‫دﻤﻜﻨﺪن دﺧﻰ اﻧﺪﺸﻪ اﺪب اﺷﺘﺒﺎﻫﻠﺮﻣﻪ اوز ﻋﻘﻠﻢ ادراك اﺘﻤﻮب اﺷﺘﺒﺎﻫﻢ‬ ‫ﻫﺮ ﻧﻪ ﻗﺪر اوزم ﻓﻜﺮ اﺪرﺳﻢ ﻛﻮﻧﻜﻠﻤﺪن ﻛﺘﻤﻮب ﺑﺮ ﻧﭽﻪ ﺳﻨﻪ ﻟﺮ ﺑﻮﻠﻪ ﺑﻰ‬ ‫ﻗﺮار ﻮردم ﻋﻠﻤﺎﻟﺮى اﻟﺘﻔﺎت اﺘﻤﻮب اﺸﺎن دﺎﻧﻠﺮﻧﻚ اﺳﻤﻨﻰ ﺎد اﺘﻤﻮب‬ ‫ﻋﻠﻤﺎ اﺸﺎن ﺷﻮﻠﻪ ﺗﻮرﺳﻮن ﭘﻐﻤﺒﺮﻟﺮده ﺑﺮ اﻧﺴﺎﻧﺪر آﻧﻠﺮﻧﻚ ﻧﻪ ﻗﺪر ﻓﻀﻠﺘﻰ‬ ‫وار ﻛﻪ ﺟﻤﻠﻪ دن ﻓﺎﺋﻖ اوﻟﻪ ﻋﻮام اﻟﻨﺎس اﺸﺎﻧﻠﺮه ﻣﺮﺪ اوﻟﺪﻐﻰ ﻛﺒﻰ آﻧﻠﺮه‬ ‫ده اﺧﻼص ﺑﺎﻏﻼﻣﺸﻠﺮده آﻧﻜﻪ اﺎرﻣﺸﻠﺮ ‪ /86a/‬اﻛﺮ اﻧﺒﺎﻟﺮ ﺣﻖ ﻃﺮﻓﻨﺪن‬ ‫ﻛﻠﻤﺶ اوﻟﺴﻪ ﻟﺮدى ﺑﺮ ﭘﻐﻤﺒﺮﻧﻚ ﺷﺮﻔﻨﻰ ‪٢‬ﻧﭽﻰ ﺳﻰ ﻧﺴﺦ اﺘﻤﺰدى ﺑﻮﻧﺪن‬ ‫ﻣﻌﻠﻮم اوﻟﻮرﻛﻪ ﻫﺮ ﺑﺮ ذات ﭘﻐﻤﺒﺮ دﻪ اوز راﺋﻨﭽﻪ ﺑﺮ ﺣﻜﻢ ﭼﻘﺎرﻣﺶ‬ ‫آدﻣﻠﺮ آﻧﻜﺎ اﺎرﻣﺸﻠﺮ ﺣﻘﺎً ﺣﻖ ﺗﻌﺎﻟﻰ اﻧﺴﺎﻧﻪ ﻋﻘﻞ و ﻓﻬﻢ وﺮدﻛﺪﻧﺼﻨﻜﺮه‬ ‫ﭘﻐﻤﺒﺮه ﺣﺎﺟﺖ ﻧﻪ دور دﻮب ﺣﺎﺻﻞ ﺑﻮﻠﻪ اﻧﻜﺎر اﻠﻪ ﻧﭽﻪ ﻞ ﻟﺮ ﻮردم ﺑﻮ‬ ‫ﻧﻰ ﺑﺮ آدﻣﺪن ﺻﻮراﻣﻐﻪ ﺗﻨﺰﻟﺪه اﺘﻤﺪم ﭼﻮﻧﻜﻪ ﻫﭻ ﻛﻢ ﺑﻮﻧﻜﺎ ﺟﻮاب ﺷﺎﻓﻰ‬ ‫وﺮر دﻪ ﻇﻦ اﺘﻤﺪم و ﻫﻢ ﺑﻮﻠﻪ اﺳﻼم اﻋﺘﻘﺎدﻧﻪ ﻣﺨﺎﻟﻒ ﺳﻮزﻟﺮدن ﺑﺤﺚ‬ ‫آﭼﺎرﺳﻢ ﺑﻮ ﺷﺮﻒ ﺑﻰ دﻦ اﻤﺶ اﻋﺘﻘﺎدﺳﺰ اﺶ ﻣﻼﻣﺘﻨﺪن ﻗﻮرﻗﺎرم‬ ‫‪/86b/‬‬ ‫ّ‬ ‫ﻣﻼ ﻣﺤﻤﺪ ﺷﺮﻒ‬ ‫آﻜﻮز ﺑﻠﺪه ﺳﻨﺪه ﺣﺎﺟﻰ ﻋﺮﺑﺸﺎه ﻧﻨﻚ آﺗﺎﺳﻰ دور ‪ --‬ﻧﭽﻰ ﻞ ﻟﺮده اوﻓﺎ ﺑﻠﺪه‬ ‫ﺳﻨﺪه ﻗﺎﺿﻰ ﻟﻖ رﺗﺒﻪ ﺳﻨﻰ ﺟﺎﺋﺰ اوﻟﻮب ﺑﻌﺪه اوﻏﻠﻰ ﻋﺮﺑﺸﺎه ﻧﻨﻚ اﻟﻨﺪه‬ ‫‪١٢٨٥‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده آﻜﻮزده ﻣﺪﻓﻮن اوﻟﺪى ﻣﺤﻤﺪ ﺻﺎدق ﺣﻀﺮت اﻠﻪ‬ ‫اﻜﺴﻰ ﺑﺮ اﺣﺎﻃﻪ اﭼﻨﺪه دور اوﻏﻠﻰ ﻋﺮﺑﺸﺎه ﻧﻚ ﺗﻌﺮﻔﻨﺪه ﻋﺮﺑﺸﺎه ﻧﻨﻚ‬ ‫اﺳﺘﺎذﻧﺪن ً‬ ‫ﻧﻘﻼ ﺳﻮﻠﺪﻜﻪ ﺑﻮ ﻋﺮﺑﺸﺎه ﻧﻨﻚ آﺗﺎﺳﻰ اﺳﻤﻰ ﻣﺤﻤﺪ ﺷﺮﻒ ﻗﺎﻦ‬ ‫آﺗﺎﺳﻰ اﺳﻤﻰ ﻣﺤﻤﺪ ﺷﺮﻒ اﺳﺘﺎذى اﺳﻤﻰ دﺧﻰ ﻣﺤﻤﺪ ﺷﺮﻒ ]ﺑﻮ[ اوچ‬ ‫]ﻣﺤﻤﺪ[ ﺷﺮﻒ اورﺗﺎﺳﻨﺪه اﻧﺸﺎء اﷲ ﺨﺸﻰ اوﻟﻮر دﻤﺸﺪى اﻟﺤﻤﺪ اﷲ‬ ‫دﺪﻜﻰ ﻛﺒﻰ ﺗﻮﻓﻘﻠﻰ اوﻟﺪى دﻪ اوﻏﻠﻨﺪن رﺿﺎﻟﻐﻨﻪ رﺿﺎ ﻧﻤﺎ ﺳﻮﻠﺪى اﺧﺮ‬ ‫وﻗﺘﻠﺮده ﻗﻞ ﺗﻤﺎق دﺪﻜﻰ درد اﻠﻪ ﻣﺮض اوﻟﺪى ﺑﺮ ﻛﻮن آﺗﺎﻣﺰ آﻧﻜﺎ‬ ‫دﺪﻜﻰ ﺣﺴﺘﻪ ﻟﻚ ﻧﻜﺰى دﻗﺘﻮره ﻛﻮرﺳﺘﻨﻜﺰ ﺑﻠﻜﻪ ﻓﺎﺋﺪه اﺪردى دﺪﻛﺪه روس‬ ‫دوﻗﺘﻮرﻧﻪ ﻛﻮﺳﺘﺮﻣﻜﻪ ﻗﻮرﻗﺎرم آﻧﻠﺮ دﺷﻤﺎﻧﻠﺮ ﺿﺮر ﻛﺘﻮرر دىدى ده ﺳﻨﺪ‬ ‫ﻮزﻧﺪن ﺑﺮ ﺣﻜﺎﻪ ﺳﻮﻠﺪى ﺑﺮ وﻗﺖ ﺑﺮ ﻣﺎرﺟﻪ ﻮرك آﻏﺮﺴﻰ اﻠﻪ ﻣﺒﺘﻼ‬ ‫اوﻟﺐ دوﻗﺘﻮره وارﻣﺶ دوﻗﺘﻮر ﻛﺮور ﻣﺎرﺟﻪ ﻧﻨﻚ ﺣﺎﻟﻰ ﺿﻌﻒ اوﻟﻤﻜﺪن‬ ‫ﺑﺎﺷﻘﻪ اﺸﻰ ﻗﺎﻟﻤﺎﻣﺶ ﻣﺎرﺟﻪ ﻧﻨﻚ ﺧﻠﻘﻰ ﺑﻮﻨﭽﻪ آﻧﻜﺎ اﺘﻮر ﺷﺎﻟﻘﺎﻣﻨﻰ ﭘﺸﺮب‬ ‫ﻫﺮ ﻛﻮن آﺷﻪ ﺳﻨﻜﺎ دوا ﺷﻮﻟﺪور دﻤﺸﺪه ﭼﻘﺎرﻣﺶ ﺑﻮ وﻗﺘﻐﻪ ﭼﻪ ﺷﺎﻟﻘﺎﻣﻨﻚ‬

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‫ﻧﻰ ﻧﺮﺳﻪ ﻛﻪ دواﻟﻐﻰ ﻧﻰ ﺑﻠﻤﺎﻣﺶ اﻜﻦ اﺗﻔﺎﻗﻰ آﻧﻨﻚ ﻣﺴﻘﻞ ﻟﻰ ﺳﻮزى ﻣﺎرﺟﻪ‬ ‫ﻧﻨﻚ دردﻧﻪ دوا اوﻟﻮب ﺻﺤﺖ ﻟﻨﻤﺸﺪر ﺑﺮ آﻧﭽﻪ آﺪن ﺻﻮﻧﻜﺮه دوﻗﺘﻮرﻏﻪ‬ ‫ﺗﺸﻜﺮ اﺘﻤﺎﻛﭽﻰ ﺑﻮﻟﺐ ﺑﺎرر دوﻗﺘﻮره ﻣﻦ ﻓﻼن وﻗﺘﺪه ﻛﻠﻤﺶ آدم اﺪم ﻣﻨﻜﺎ‬ ‫ﺷﺎﻟﻘﺎم ﻤﻚ اﻠﻪ اﻣﺮ اﺗﻤﺶ اﺪﻧﻜﺰ دﺪﻛﻨﻜﺰﭼﻪ ﺪم ﺻﺤﺖ ﻟﻨﺪم ﺳﺰه اﷲ‬ ‫راﺿﻰ ﺑﻮﻟﺴﻮن آﺘﻤﺎﻏﻪ ﻛﻠﺪم دﺪﻛﺪه ﺑﻮ ﺷﺎﻟﻘﺎم اﭽﺪه ﻧﻪ ﻛﺒﻰ درﺗﻜﻪ‬ ‫دواﻟﻐﻨﻰ ﺑﻠﻤﻚ اوﭼﻮن ﻣﺎرﺟﻪ ﻧﻨﻚ ﺗﺎﻣﺮﻧﻰ ﺗﻮﺗﻮب ﻛﻮرﻣﺸﺪه دردﻧﻜﺪن ﺑﺮ‬ ‫آز ﻗﺎﻟﻤﺶ ﺑﻮﻧﻰ اﭽﺮﺳﻦ ﺗﻤﺎم ﺻﺤﺖ ﺑﻮﻟﻮرﺳﻦ دﻪ ﺑﺮ دارو وﺮﻣﺸﻜﻪ ﻛﻢ‬ ‫ﻗﺎﺗﻞ اﻤﺶ ﻣﺎرﺟﻪ اوﻨﻪ ﺑﺎرﺐ اﭽﺮده اوﻻر آﻧﻜﺴﺰده اوﻟﺪﻛﺪن دوﻗﺘﻮرﻏﻪ‬ ‫ﺧﺒﺮ وﺮرﻟﺮ دوﻗﺘﻮر ﺑﺎروب اﭽﻨﻰ ﺎروب ﻛﻮررﻛﻪ ا ّوﻟﺪه ﻣﺎرﺟﻪ ﻧﻨﻚ‬ ‫آوروى ﻮراﻛﺪه اﻤﺶ ده ﺑﺮ ﻗﺎچ ﺮى ﭼﺮﻣﺶ ﺷﺎﻟﻘﺎم اول ﭼﺮﻛﺎن ﺮﻧﻰ‬ ‫ﻨﻜﻰ دن اوﺳﺪرﺐ ﺻﺤﺖ ﻟﻨﻤﺶ اﻤﺶ ﺑﻮﻧﺪن ﺷﺎﻟﻘﺎﻣﻨﻚ ﻮرك آﻏﺮى ﻏﻨﻪ‬ ‫دواﻟﻐﻨﻰ ﺗﺠﺮﺑﻪ ﻗﻠﻤﺶ ﺑﻮ ﻧﻰ ﺑﻠﻤﻚ اوﭼﻮن ﺑﺮ اﻧﺴﺎﻧﻨﻰ اوﻟﺪرﻣﺶ ﻣﻨﻰ ده‬ ‫اوﻠﻪ اﺪرﻣﻰ دﻪ ﻗﻮرﻗﺎرم دﻪ ﺟﻮاب وﺮدى‬ ‫‪/87a/‬‬ ‫ﻣﺤﻤﺪ ﻣﻨﺼﻮر اﺸﺎن‬ ‫آﺻﻠﻰ ﺧﻮﻗﻨﺪ ﺑﻠﺪه ﺳﻨﺪن اوﻟﻮب ]آﺗﺎﺳﻰ[ ﻫﺠﺮﻪ ‪١٢٤٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده ﺑﻮ‬ ‫ﻃﺮﻓﻪ ﻌﻨﻰ اﺮﺗﺶ ﺑﺎﺷﻨﺪه ﻛﺮاى اﻠﻨﻪ ﻛﻠﻤﺶ ﻟﺮ ﺑﻌﺪه ﻣﻨﺼﻮر آﺗﺎﺳﻨﻰ‬ ‫ازﻟﺐ ﻛﻠﻤﺶ ﺑﺮ اﻜﻰ ﻞ ﺗﻮردﻗﺪﻧﺼﻨﻜﺮه ﺑﻮﻧﺪن ﺑﺨﺎراء ﺷﺮﻔﻪ وارﺐ ﺑﺮ‬ ‫آز ﺗﺤﺼﻞ و ﺧﻠﻔﻪ ﺟﻨﺎﺑﻠﺮﻨﻪ دﺳﺖ اﻨﺎﺑﺖ اﺪب ‪١٢٥٠‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده ﻨﻪ‬ ‫ﻛﺮاى اﻠﻨﻪ ﻛﻠﻮب اﺳﺘﻘﺎﻣﺖ ﻗﻠﻤﺶ دﻨﺪار و ﻣﺘﻘﻰ اوﻟﺪﻗﺪن ﺟﻤﻠﻪ ﻛﺮاى‬ ‫اﻠﻰ ﺑﻮ ذاﺗﻪ اﺧﻼص ﻗﻠﺐ ﻗﻮل ﺗﺎﺑﺸﺮوب ﻣﺮﺪ اوﻟﻤﺸﻠﺮ اﺳﻤﻰ ﻣﻨﺴﻰ اوﻟﻪ‬ ‫رق ﻛﺮاى اﺸﺎن دﻪ ﺷﻬﺮ ﺗﺎب اوﻟﻤﺶ اوﻠﻨﻮب ﺟﺎﻠﻨﻮب ﺑﺎﻟﻪ ﭼﻘﺎﻟﻰ‬ ‫اوﻟﻮب ﻋﻠﻰ ﺣﺪه ﺑﺮ آول و اﻃﺮاﻓﻨﻪ ﻓﻘﺮ ﻓﻘﺮا ﺟﻤﻊ اوﻟﻮب ﻛﺮاﺪن ﺑﺮ‬ ‫ﻗﺒﻠﻪ اﻞ ﻛﺒﻰ ﻛﻨﺪﻧﻪ ﻗﺸﻼو ﺟﺎﻼو ﻗﻠﺐ و اﷲ اﻋﻠﻢ ‪١٢٩٧‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده‬ ‫ﻣﻼد ‪١٨٨١‬ﻧﭽﻰ ﻠﺪه ﭼﻮﭼﻚ ﻛﻪ ﻛﻠﻮب ﺑﻮﻧﺪن ﺗﺎﺷﻜﻨﺪ آرﻗﻠﻰ ﺣﺞ ﺷﺮﻔﻪ‬ ‫ﻛﺘﺪى ﻛﺮاى اﻠﻰ زﺎده اﻋﺰاز اﻛﺮام اﻠﻪ ﺟﻮﻧﺎﺗﺪﻠﺮ ﺎﺷﻠﺮى ‪٧٥‬ﻟﺮ اﺪى‬ ‫ﺑﻌﺪه ‪١٣٠٢‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده ﻨﻪ ﺑﺮ دﻓﻌﻪ ﺣﺞ ﺷﺮﻔﻪ ﻛﺪب اﺳﺘﻨﺒﻮﻟﺪه ﺳﻠﻄﺎن‬ ‫ﺣﻀﺮﺗﻠﺮﻧﺪﻦ اﻟﺘﻔﺎﺗﻪ ﻣﻈﻬﺮ اوﻟﻤﺶ ﻣﻜﻪء ﻣﻜﺮﻣﻪ ده ﺑﺮ ﺗﻜﻪ آﻟﺐ ﻓﻘﺮاﺳﻨﻪ‬ ‫ﺧﻠﻰ ﺧﺮات دﺧﻰ ﻗﻠﻤﺶ ﺑﻌﺪه ‪١٣١٥‬ﻧﭽﻰ ﺳﻨﻪ ﺑﺰﻟﺮ ﺑﺮﻟﻪ ﻫﻤﺤﺞ اﺪى ﺑﻮ‬

‫‪the dictionary‬‬

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‫دﻓﻌﻪ ﻣﺬﻛﻮر ﺗﻜﻪ ﻧﻰ ﺗﺠﺪﺪ و ﺗﻌﻤﺮ ﻗﻠﺐ آﻧﺪه ]ﺑﺮ[ ﺗﺸﻜﻨﺪى ]ﻛﻪ[ ﺗﺎﺑﺸﺮوب‬ ‫]ﻛﺘﻤﺶ[ اﺳﺘﻨﺒﻮﻟﺪه ﺳﻠﻄﺎن ﺣﻀﺮﺗﻠﺮﻧﺪن ﻧﺸﺎن ﻋﺎﻟﻰ اﺣﺴﺎن ﺑﻮرﻟﻤﺶ و‬ ‫ﻛﻮب ﻛﻼم ﺷﺮﻒ و ﻛﺘﺎﺑﻠﺮ اﻧﻌﺎم اﺪﻟﺪى ﻨﻪ ﺑﺮ ﻣﻮى ﻣﺒﺎرك وﻋﺪه ﻗﻠﻨﺐ‬ ‫ﻟﻜﻦ ﺑﻮ ﺳﻔﺮ اوزﻟﺮﻧﺪﻦ ﻗﺎﻟﻤﺶ اﺪى ﺻﻮﻧﻜﺮه اوﻏﻞ ﻟﺮى ﺑﺎرﺐ آﻟﺐ‬ ‫ﻛﻠﺪﻠﺮ ﻣﻮى ﻣﺒﺎرك ﻛﻠﺪﻛﺪﻦ ﺻﻮﻧﻜﺮه اوزم ﺑﺮ ﺷﻬﺮﻟﻰ ﺮده ﺗﻮرﺳﺎم ﻣﺴﺠﺪ‬ ‫ﻣﺪرﺳﻪ ﻗﻠﺴﺎم ﻣﻮى ﻣﺒﺎرﻛﻨﻰ آﻧﺪه ﻗﻮﺴﺎم دﺐ ﺑﻮ ﻧﺖ اﻠﻪ اﻠﺪن رﺧﺼﺖ‬ ‫ﺻﻮراﺳﻪ ده اﺟﺎزت وﺮﻣﺪﻛﺪه ﻣﻮى ﻣﺒﺎرﻛﻨﻰ آﻟﺐ اﻠﺪن اﺟﺎزت ﺳﺰ‬ ‫‪ /87b/‬ﻛﻠﻮب ﺧﺘﺎى اﻟﻮﻏﻠﺮﻧﺪﻦ ﻋﻤﺎرت ﻛﻪ و ﻣﺴﺠﺪ ﻣﺪرﺳﻪ ﻛﻪ ﺮ آﻟﺐ‬ ‫ﺗﻌﻦ اﺘﺪﻛﻨﻰ ده ﻛﺮاى ﻟﺮ اﺸﺪوب و ﺑﺘﻮن ﻛﺮاى اﺗﻔﺎﻗﻠﻪ آﻣﺒﻮﻏﻪ ﻋﺮﻀﻪ‬ ‫ﻟﺮ ﺑﺮوب آﺗﺎﻣﺰﻧﻰ اوزﻣﺰﻛﻪ ﻗﺎﺘﺎروﻧﻜﺰ و ّاﻻ ﺟﻤﻠﻪ اﻠﻤﺰ آﻧﻨﻚ ﺑﺎردﻐﻰ‬ ‫ﺮه ﺑﺎرورﻣﺰ ﺑﺰﻟﺮه ده اورون ﺑﺮوﻧﻜﺰ دﻪ اﻟﺘﺠﺎ و رﺟﺎ اﺘﺪﻛﺪن ﺣﻀﺮﺗﻨﻰ‬ ‫ﻧﺼﺤﺖ ﻟﺐ اﻠﻜﻪ ﻗﺎﺘﺎردﻠﺮ آﻟﺘﺎى ده اوز ﻗﺸﻼوﻧﺪه ﻣﺴﺠﺪ و ﻣﺪرﺳﻪ ﻗﻠﺐ‬ ‫ﻣﻮى ﻣﺒﺎرﻛﻨﻰ آﻧﺪه ﻗﻮﺪﻠﺮ ‪١٣٢٠‬ﻧﭽﻰ ﺳﻨﻪ ده اوزﻟﺮى رﺣﻠﺖ اﺪب‬ ‫اورﻧﻨﻪ اوﻏﻠﻰ ﺧﻠﻞ اﷲ ﻣﺨﺬوم ﻧﻰ ﻗﺎﻟﺪردﻠﺮ ﺧﺪا رﺣﻤﺖ اﻠﺴﻮن زﻣﺎﻧﻪ ﻧﻨﻚ‬ ‫ﻗﻄﺒﻰ ﻛﺒﻰ ﺗﺒﺮك ذات اﺪى ﻛﻮزى ﺎﺷﻠﻰ ﺣﺎﺿﺮ ﻛﻮﻟﻜﺎن ﺣﺎﺿﺮ ﻐﻼﻏﺎن‬ ‫ﺳﻮزﻟﺮى ﺗﻤﺎم ﺗﺼﻮف ﻣﺠﺬوب اﺪى ‪ ٧٠‬ﻞ دن زﺎده ﻗﻀﺎق اﭽﻨﺪه ﻫﺎدى‬ ‫اوﻟﺐ ﻛﺮاى اﻠﻨﻪ ﻣﺴﻠﻤﺎﻧﻠﻖ ﻧﻰ اورﻛﺎﺗﻮب اوﺳﺘﺎذ اوﻟﺐ و اوﺷﺒﻮ ﻛﻮﻧﻜﻰ‬ ‫ﺑﻠﻜﻮﻟﻰ ﺑﻮك آدﻣﻠﺮﻧﻨﻚ ﻛﻠﺴﻨﻪ اﺳﻢ ﻗﻮﻐﺎن ﺟﻤﻠﻪ ﺳﻨﻰ اوز اوﻻدى ﻛﺒﻰ‬ ‫ﻧﺼﺤﺖ ﻟﺐ ﺗﺮﺑﻪ ﻗﻠﻐﺎن ﺗﺒﺮك اﻟﻮغ ذات اﺪى ﺑﻨﺎ ﺑﺮﻦ ﻛﺮاى اﻠﻰ ﻛﻠﺴﻰ‬ ‫ﺑﻮﻧﻜﺎ آﺗﺎ دﺮﻟﺮ اﺪى اﻃﺮاف ﻛﺮاى اﺸﺎن اﺸﺎن ﺣﻀﺮت دﻮب ﻛﺮاى‬ ‫اﻠﻰ ّ‬ ‫ﻛﻼ آﺗﺎ دﻪ ﺳﻮﻠﻮرﻟﺮ اﺪى ﺎﺷﻠﺮى ﻮزﻛﻪ ﺑﺮﻛﻢ ده وﻓﺎت اﺘﺪى‬ ‫دﻧﻮى دوﻟﺘﻨﻜﺪه ﺷﺮﻓﻨﻰ ﺗﺎﺑﻤﺶ اﺪﻜﻪ ﻛﻨﺪى ﺣﺎﺗﻨﺪه اﺮ و ﻗﺰ اوﻻد ﻧﺒﺮه‬ ‫ﭼﺒﺮه ﻟﺮى ﻮزدن زﺎده اوﻟﻤﺸﺪر ﻣﺎل دوﻟﺘﻰ دﺧﻰ ﻛﻤﺎﻟﺪه اﺪى‬ ‫‪/88a/‬‬

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‫ﻣﺤﻤﺪ ﺟﺎن ﺑﻦ ﻓﺨﺮاﻟﺪﻦ ﺑﻦ ﺧﻠﺪ‬ ‫]ﺧﻠﺪ[ آﺻﻠﻰ ﻗﺰان ﻧﻮاﺣﺴﻨﺪه ﺗﺎﺷﻜﭽﻮ ﻗﺮﻪ ﺳﻨﺪن اوﻟﻮب ﺻﻮﻧﻜﺮه ﺳﻤﻰ‬ ‫ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻮب اﺳﺘﻘﺎﻣﺖ اﺘﻤﺶ اوﻏﻠﻰ ﻓﺨﺮاﻟﺪﻦ و آﻧﻨﻚ اوﻏﻠﻰ ﻣﺤﻤﺪ‬ ‫ﺟﺎن ﺳﻤﺪه ﺗﻮﻏﻤﺸﻠﺮ ﻣﺰﺑﻮر ﺧﻠﺪ ﻣﻠﻮﻧﺸﻚ ﺧﻠﺪ دﻤﻚ اﻠﻪ ﻣﻠﻘﺐ اوﻟﻤﺶ‬ ‫اوﻏﻠﻰ ﻓﺨﺮاﻟﺪﻦ ﻗﺰاﻗﭽﻰ ﺳﻮداﻛﺮﻟﺮدن اوﻟﻮب اوﻏﻠﻰ ﻣﺤﻤﺪ ﺟﺎن ﺳﻮداﻛﺮ‬ ‫)ﺧﻠﻞ ﺑﺎى ﺳﻤﻰ ﻟﻚ ﻃﺮﻓﻨﺪن( ﺑﻮ ﺗﺎرﺨﺪن اوﺗﻮز ﻞ ﻟﺮ ﻣﻘﺪم ﭼﻮﭼﻚ ﻛﻪ‬ ‫ﺳﻮدا اﻞ ]ﺒﺎرﻟﻜﺎن[ ﻛﻠﻮب ﺗﻮرﻣﺶ اﺪى ﺧﻠﻞ ﺑﺎﺪن ﺻﻮﻧﻜﺮه اوﻏﻠﻰ‬ ‫ﺣﺎﺟﻰ ﻋﺒﺪاﻟﻘﺎدر اﻠﻪ ﺑﺮ ﻧﻮع ﺷﺮﻚ و ﻫﻢ داﻣﺎدى دور آز ﺳﻮزﻟﻰ آﻟﺲ‬ ‫ﻓﻜﺮﻟﻰ ﺗﻮﺑﻠﻰ ﻧﻜﺰﻟﻰ اوﻟﺪﻗﺪن ﺑﻮﻧﻜﺎ ﻗﻮن ﺻﺎرى دﻪ ﻟﻘﺐ ﻗﻮﻤﺸﻠﺮ ﺻﻮرت‬ ‫و ﻫﺌﺘﻰ ده ﺑﻮ ﻟﻘﺐ ﻛﻪ ﻣﻨﺎﺳﺐ ﺗﻮﺷﻮب ﺣﺎﻻ ﭼﻮﭼﻚ ﺷﻬﺮﻣﺰﻧﻨﻚ اﻋﺘﺒﺎرﻟﻰ‬ ‫اﻋﺘﻤﺎدﻟﻰ ﺑﺎﻠﺮﻧﺪن ﻣﺼﻠﺤﺖ ﻛﺬار ﻣﻮى ﺳﻔﺪ ﺑﻮﻛﻠﺮﻧﻚ ﺑﺮى دور‬ ‫‪/89b/‬‬ ‫ﺣﺮف اﻟﻨﻮن‬ ‫ﻧﺠﺐ ﻗﺎرى‬ ‫ﺑﺎﺧﺘﻪ ﺑﻠﺪه ﺳﻰ ﻧﻨﻚ ‪٥‬ﻧﭽﻰ اﻣﺎﻣﻰ دور ﻧﺎم ﻋﺰﺰى ﺗﻮارﺦ ﺧﻤﺴﻪ ده ﺎزﻠﻮب‬ ‫اوﺗﺪﻛﺪن ﺗﻜﺮار اﺪﻟﻤﺪى‬ ‫ﻧﻌﻤﺖ ﺟﺎن‬ ‫اوﻓﻰ اوﺎزﻟﻚ اﻫﻞ ﺑﺎﺷﻘﻮرد ﺑﻮﻟﺴﻪ ﻛﺮك ﺳﻤﻰ ده ﺗﻨﻮ ﺑﺎى ﻣﺴﺠﺪى ﻧﻨﻚ‬ ‫اﻜﻨﭽﻰ اﻣﺎﻣﻰ اﺪى‬ ‫‪/90a/‬‬

‫‪the dictionary‬‬

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‫ﺣﺮف اﻟﻮاو‬ ‫وﻟﻰ اﷲ اﻧﻮارف‬ ‫ﺑﻮ ذات آﺻﻠﻰ ﺗﺒﺘﺎر ﻃﺎﺋﻔﻪ ﺳﻨﺪن اوﻟﻮب ا ّول ﺷﻮل ﻃﺮﻓﻠﺮده ﺑﻌﺪه ﺳﻤﻰ‬ ‫ﭘﺎﻻد ﺑﻠﺪه ﺳﻨﻪ ﻛﻠﻮب ّ‬ ‫دﻣﻼ اﺣﻤﺪ وﻟﻰ ﺣﻀﺮﺗﺪن ﺗﺤﺼﻞ اﺪب آﻧﺪه اوﻠﻨﺪﻛﺪن‬ ‫ﺻﻮﻧﻜﺮه ﺟﺎﺴﺎن ﻗﻠﻌﻪ ﺳﻨﻪ ﻛﻠﻤﺶ اﺪى ﺟﺎﺴﺎن اﻣﺎﻣﻰ ّ‬ ‫ﻣﻼ ﻋﻼم اﺑﻮ ﺑﻜﺮ‬ ‫ﻋﻠﻰ اوﻏﻠﻰ وﻓﺎت اﺘﺪﻛﺪه ﺑﻮ ذاﺗﻰ اﻣﺎم اﺪب ﺑﺮ ﻧﭽﻪ ﻞ ﻟﺮدن ﺻﻮﻧﻜﺮه‬ ‫اﻣﺎﻣﺘﻠﻚ ﻧﻰ ﺗﺮك اﺪب ﺳﻮدا اﻠﻪ ﺷﻐﻞ ﻟﻨﻤﺶ اﺪى ﺣﺎﻻ دﺧﻰ ﺟﺎﺴﺎن ﺑﻠﺪه‬ ‫ﺳﻰ ﻧﻨﻚ ﻣﺼﻠﺤﺖ ﭼﻰ ﺑﺮ ﻛﺸﻰ ﺳﻰدر اﺣﻮال زﻣﺎﻧﻪ ﻪ ﻣﻮاﻓﻖ ﻃﺒﻊ اﺘﺪرﻣﺶ‬ ‫ﺗﺄﻟﻔﺎﺗﻠﺮى وار ﻏﺎﺖ ﺳﻮزﭼﺎن و ﺳﻮزه ﺟﺮاﺋﺘﻠﻚ روﺳﻰ زﺑﺎﻧﻨﻪ و ﺧﻄﻨﻪ‬ ‫دﺧﻰ ﻣﺎﻫﺮ ﺑﺮ ذات ﻓﺎﺧﺮدور‬ ‫‪/90b/‬‬ ‫وﻟﺪان ﺣﻀﺮت‬ ‫اوﺳﺘﻜﺎﻣﻦ ﻧﻨﻚ ا ّوﻟﻜﻰ اوﻛﺎزﻟﻰ ﻣﻼﺳﻰ ﺑﻮدور ﺑﻮﻧﺪن ﺑﻮرون ﺑﻼ ﺗﻌﻦ‬ ‫ﻫﺮ ﻛﻢ ﺑﻮﻟﻮب ﺗﻮرﻣﺶ ﻣﺴﺠﺪ ﺻﺎﻟﻨﺪﻗﺪه ا ّول اﻣﺎم ﺑﻮدور ‪١٢٨٢‬ﻧﭽﻰ‬ ‫ه ‪١٨٦٨‬ﻧﭽﻰ ﻣﻼدﻪ ده ﻣﻼ ﻋﻠﻰ ﻣﻔﺘﻰ اﻣﺎم ﺑﻮﻟﺪى ﺑﻌﺪه ﻮﺳﻒ ّ‬ ‫ﻣﻼ اﻣﺎم‬ ‫ﺑﻮﻟﺪى ﺑﻮ ذات ‪١٣١٥‬ﻧﭽﻰ ﺳﻨﻪ ﻟﺮده وﻓﺎﺗﺪر وﻟﺪان ﺣﻀﺮت ﺑﺮﻟﻦ ّ‬ ‫ﻣﻼ ﻋﻠﻰ‬ ‫ﻣﻔﺘﻰ اراﺳﻨﺪه ﺑﺮ اﻣﺎم اوﻟﻤﺶ اﺳﻤﻨﻰ ﺑﻠﻤﺪﻢ‬ ‫‪/91a/‬‬ ‫وﻟﻰ اﷲ‬ ‫ﺑﻮ ذات ارﻧﺒﻮر ﻗﺎرﻏﺎﻟﻰ ﺳﻨﺪه ﺑﺮ اﻣﺎﻣﻨﻨﻚ اوﻏﻠﻰ اوﻟﻮب ﺗﺤﺼﻞ اوﭼﻮن‬ ‫ﺑﺨﺎراﻪ وارﻣﺶ آﻧﺪه وارﺐ ﻣﻼ اﺳﻤﻰ اورﻧﻨﻪ >> دوز