Вступ. article and commentary by A. A. GANICH and J. Ya. RAKHAEVA. co starokabard. yaz. B. Ch. BIZHOEVA

Keywords: M. Shardanov, P. K. Uslar, K. Atazhukin, Islamic dogmatics, Kabardian enlightenment, Muslim enlightenment, education system, Kabardian alphabet, Kabardian language.

This article is the first annotated translation of the Rules of the Muslim Faith, a collection of religious and ritual prescriptions translated from Arabic into Kabardian by Magomed Shardanov. We do not set ourselves the task of a comprehensive Islamic studies analysis of the source text itself, focusing readers ' attention on the historical conditions that determined its origin and fate.

The expansion of the borders of the Russian Empire to the south and the gradual incorporation of territories with a predominant Muslim population into its composition from the end of the XVIII century led to a number of government measures aimed at organizing civil administration in the new provinces. The culmination in a series of transformations was the large-scale reforms of the 60s-70s of the XIX century, accompanied by a significant transformation of the traditional culture of the peoples inhabiting the empire. An important condition for the successful adaptation of the peoples of the Caucasus to the realities of the post-reform era was the consistent policy of the government of Alexander II (1855-1881) in the field of secular and spiritual enlightenment, one of the elements of which was the reform of the education system. In the Terek region, which included the Kabardian district, the situation was complicated by the need to create a national script for the Caucasian peoples. Moreover, it was necessary to take into account the influence of the Islamic world, which, along with religion, also brought writing in Arabic and Turkic.

This difficult task was assigned to Piotr Karlovich Uslar, who had already gained fame for his work in the field of Caucasian linguistics. In the summer of 1862, he received a business trip to Grozny, where in a short time, thanks to the active support of Mullah Yangulbai, Kedi-Dosov and other language experts, he managed to compile a Chechen primer based on the Russian alphabet [Zagursky, 1881, p.XLVI]. The following year, he began studying the Kabardian language. Thanks to the help of Kabardian enlightenment figures Umar Bersey, Magomed Yakubovich Shardanov and Kazi Musabievich Atazhukin, Uslar compiled the Kabardian alphabet. However, he had to abandon further work in the field of Kabardian linguistics, because at the insistence of his superiors, he left for Temir Khan Shura to study Dagestani languages. However, this did not prevent him from maintaining friendly and scientific ties with his Kabardian assistants. It should be noted that Uslar in advance, in 1862, drew the attention of the administration to the need to prepare fonts for the newly written Caucasian languages. Thus, according to his drawings, matrices for different typefaces were cut out in the engraving establishment of the Revillionese literary house and Tiflis engravers, which were then cast in the Tiflis military printing house [Zagursky, 1881, p. LIX-LX].

Soon, the works of P. K. Uslar in educating mountaineers began to bear tangible fruit. Various manuscripts arrived in Temir-Khan-Shura from different parts of the North Caucasus, which were sent to Tiflis for publication after Uslar's editorial office. Among them: "Arithmetic in the Kazikumykh language" by Abdulla Omarov, "Rules of the Muslim Faith" by M. Y. Shardanov," Collection of Avar Tales and Songs "by Aidemir Cherkeyevsky," Advice to my Co-religionists "by Alkhaz Donugoev," Kabardian Alphabet " by K. M. Atazhukin and many others.

Simultaneously with the projects of secular enlightenment, tsarist officials in the Caucasus, as part of the organization of the judicial life of Muslims, worked to create codes of Muslim laws. Thus, as early as 1828, a committee was established in Tiflis under the leadership of the chief administrator of the Caucasus, Count I. F. Paskevich-Erivansky (1827-1831), to develop a project for the organization of the Mohammedan provinces. One of its tasks was to " collect information about customs

according to the Muslim provinces, serving instead of laws " [TSGIAG, f. 2, op. 1, d. 2232, l. 3]. A year later, in September 1829, Prince F. A. Bekovich-Cherkassky in his report to I. F. Paskevich-Erivansky regarding changes in the way of life of the Kabardian people expressed the opinion that it was necessary to prepare a code laws of the Muslim religion [AKAK, 1878, p. 872]. At the same time, Bekovich-Cherkassky was aware of the difficulties that the government had to face when working on the code. They consisted in the vastness of the work itself, which required the translation of not only suras from the Koran, but also religious and legal works with its subsequent verification by experts in Arabic and Islamic norms. Therefore, he considered it preferable at first to "extract" from the Sharia legal proceedings articles concerning inheritance and guardianship rights, in order to transfer this collection to the disposal of the governor of Kabarda. For ten years, the heads of districts and regions sent to the Committee collected materials on the peculiarities of Sharia judicial proceedings of Sunnis and Shiites, on dogmatic writings of various religious groups.madhhabs, as well as statistics on the number of worshippers, mosques, places of worship, and cemeteries. However, this code was never compiled.

In 1843, in St. Petersburg, an official of the Ministry of Foreign Affairs, State Councilor Demezon, compiled a set of Muslim decrees. Having included mainly materials of the Hanafi religious and legal school, he supplemented the text with excerpts from the writings of legal scholars of other schools, both Sunni and Shiite. The code was submitted for consideration to Emperor Nicholas I (1825-1855), and then to the Second Branch of the Imperial Imperial Chancellery [TSGIAG, f. 416, op. 2, d. 31, l. 2]. To discuss this work in 1846, a special committee was created, which decided to postpone the publication of the code Demaison, as requiring further development, and start revising the books of Muslim laws that were in use in the Caucasus [TSGIAG, f. 416, op. 3, d. 688, l. 1]. It was planned to subsequently prepare an edition of the texts in Arabic with a Russian translation, provided with comments.

The result of the committee's long-term work was the publication in 1863 of the original text and translation of individual chapters (on trade and mortgages) from the presentation of Shiite Muslim law "Sheraiul-Islam"¹, carried out by Professor Mirza Kazembek of Kazan University. Translation of parts on marriage, divorce and inheritance was also being prepared [TSGIAG, f. 5, op. 1, d. 824, l. 3].

A special place among the works on Muslim law is occupied by "Exposition of the principles of Muslim jurisprudence", prepared by Senator Baron N. E. Tornau from Shiite sources and published in 1850 in St. Petersburg.

In a series of subsequent editions of religious and ritual prescriptions for Muslims, our attention was drawn to the "Rules of the Muslim Faith", translated by M. Ya. Shardanov from Arabic into Kabardian and published in 1864 in Tiflis. This monument, as one of the examples of religious Muslim literature of the XIX century that existed in Kabarda, is of interest to researchers for several reasons.

The publication of the fundamentals of religious and ceremonial practice of Islam in the national language is in itself a significant phenomenon. On the one hand, this was a logical continuation of the activities of the Adyghe enlighteners of the 1930s and 1950s, who focused their efforts on the development and introduction of writing in the national language and the development of literature in it. The result of their activity was textbooks for schools, philological works, journalism, and works of art published in the periodicals of St. Petersburg, Moscow, and the cities of the Caucasus and published by lithographic method in Tiflis (Khashkhozheva, 1993, p.49). On the other hand, the limited existence of the Arabic language among the Circassians, which was repeatedly written about by the advocates of the new system of education, both secular and religious [Kazi Atazhukin, 1981, p. 128-131; TSGIAG, f. 416, op. 4, d. 21, 10 ll.], pushed for the translation of books,books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, books, including religious content, in national languages.

The traditional method of teaching in authoritative maktabah schools (often mistakenly called madrasahs in official pre-revolutionary sources), which involved memorizing ayats from the Koran and teaching Arabic literacy within the permissible minimum, did not meet the new conditions. The incorporation of Caucasian Muslim society into the system of Russian education and culture required radical changes in the way it was organized.

¹ The title of the essay is given in the transliteration of the source "Sharh al-Islam" (Arabic), lit. "Interpretation of Islam".

transformations in this area. In addition, it is worth remembering that the publication of the "Rules..." was carried out in the year of the official end of the Caucasian War and the ongoing forced migration (muhajirism) of the peoples of the North Caucasus to the Ottoman Empire2, which took place for religious reasons, among others. Against the background of these events, the publication of such a dogmatic collection may indicate the desire of the tsarist administration to separate Kabarda from the influence of both the Ottoman Empire, then the center of the Islamic world, and neighboring Dagestan, the regional center of Muslim Arabic-language book culture.

Let us briefly review the biography of the author of the Rules of the Muslim Faith. Magomed Shardanov was born on August 13, 1819 in the family of the most prominent representative of the socio-political thought of Kabarda in the first half of the XIX century. uzdenya³ 2nd degree Yakub Magomedovich Shardanov [CGA KBR, f. I-1, op. 1, d. 42, l. 98]; more information about Ya. M. Shardanov: [Dumanov, 1988]. He received a good home education and knew Turkish, Arabic, Persian and Russian. At the end of 1829, the outstanding Adyghe educator Sh. B. Nogmov drew attention to his abilities, and in connection with his departure to St. Petersburg, he recommended that M. Shardanov be appointed to his place as a teacher of Russian and Turkish languages at the Nalchik Amanat school [⁴] [Kumykov, 2002, pp. 245-246]. Magomed Shardanov began his military service in 1834 by joining the Life Guards of the Caucasian Mountain Half-squadron. The following year, he transferred to the Caucasus to serve in a unit located on the Caucasus line ⁵. In connection with his father's departure for Mecca, Magomed was sent to Nalchik to serve as an interpreter for the Kabardian Provisional Court, and two months later he was transferred to the post of court secretary, which his father had previously held. With the return of Ya. M. Shardanov from Mecca, Magomed continued his military service, serving in the 2nd Volga Cossack Regiment from 1844 to 1852. By order of the troops of June 27, 1852, he was appointed secretary of the Kabardian Provisional Court, serving until August 7, 1858, i.e. until its abolition. After that, Magomed Shardanov was left at the administration of the Kabardian district as a translator. In the course of the peasant reform in Kabarda since 1863, M. Shardanov took part in the work of the mediation court, where he translated from Arabic into Russian the conditions concluded by the owners with their peasants [Kumykov, 2002, p.247]. Simultaneously with his service in the court in 1861, Shardanov was appointed a teacher of the Arabic language and a "teacher of the Muslim law" in the Nalchik district mountain school, which was opened a year earlier [Svod..., 1865, pp. 468-469; Kumykov, 1996, p. 138]. Shardanov gave three lessons a week, and the translation of the "Rules..." prepared by him served as a manual for studying the religious and ritual precepts of Islam.

For a number of reasons, the educational activities of the Caucasian administration did not find the proper support of Kabardian society - for a number of years, the number of students increased-

² For more information on the causes and course of muhajirism, see Ganich, 2002; Dzidzaria, 1982; Ibragimova, 2000; Kudaeva, 1998; Kumykov, 1994; Magomeddadaev, 2001; National Liberation Struggle of the peoples of the North Caucasus and problems of Muhajirism, 1994.

³ The Uorks / Uzdeni formed a special class in Kabarda, which in relation to the prince and to the land most closely corresponded to the concept of serving people of the Moscow state. The Urks had the right to leave their prince and pass to another; they had no other lands than those that the prince gave them as a reward for their service (Gardanov, 1967).

⁴ Amanat school (Arab," amanat", hostage) - the first secular educational institution in Kabarda. It was opened in the Nalchik fortress in 1820. The children of Kabardian princes who served as guarantors of their parents ' loyalty became students of the Amanat school. The program included teaching Russian and Oriental languages.

⁵ The Caucasian line (Caucasian fortified lines) - a system of border fortifications of Russian troops in the Caucasus in the XVIII-XIX centuries, built along the largest rivers of the Caucasus-the Kuban and Terek, at that time - the southern border of Russia. The beginning of the Caucasian line was laid by the Grebensky Cossacks, who built the fortresses of Kizlyar (1735) and Mozdok (1763). On the basis of these fortresses, the Kizlyar and Mozdok lines later appeared. In 1778, at the initiative of A.V. Suvorov, the Kuban border line with a length of 550 km was built along the Kuban River (along its right bank from the mouth to the Laba River and further to Stavropol). In 1784, fortifications were built along the Georgian Military Road. By 1785, all the fortifications formed a single Caucasian fortified line, later divided into the left flank, center, right flank and the Black Sea cordon line. Significant fortifications on the Caucasian line were called fortresses: Grozny, Sudden, Vladikavkaz, etc. They were supplemented by forts, redoubts, pickets, observation posts. Caucasian and Black Sea Cossack troops served on the line. With the end of the Caucasian War, the Caucasian Line lost its significance.

menno was shrinking. In the end, in September 1866, the head of the Kabardian district, Colonel Nurid, was forced to put before the director of schools in the Terek region the question of reducing the number of hours allotted for studying Muslim law and the expediency of introducing the teaching of the Kabardian language. In his opinion, it was enough to leave one lesson of the Arabic language a week, and replace two with lessons of the Kabardian language [TSGARSO-A, f. 12, op. 5, d. 95, l. 69]. He recommended that M. Y. Shardanov also be assigned to teach the Kabardian language, increasing his salary accordingly. However, the director opposed reducing the number of lessons devoted to the study of Muslim laws: "I have neither the right nor the courage to recognize it as convenient to reduce the number of these lessons according to the desire of Mr. Nurid, because I consider the study of the Koran for Muslims as important and necessary as the study of the law of God for Christians" [TSGARSO-A, f. 12, op. 5, d. 95, l. 72]. At the same time, he proposed to increase the number of hours given to Shardanov by one hour, i.e. from three to four, in order to "strengthen his studies with students of Kabardian literacy", but without increasing his salary. Justifying this idea, the director of schools wrote:: "Increase the content of G. Shardanov... I think it is unfair, because the overtime pay received by Shardanov, even without an increase, is higher than the same pay received by other teachers - colleagues of his" [TSGARSO-A, f. 12, op. 5, d. 95, l. 73-74]. At the end of 1866, Shardanov was forced to resign for health reasons. Instead of him, a military translator, cornet⁶ Donskoy Army Kryukov was appointed to the post of translator of the Kabardian District People's Court [CGA KBR, f. I-2, op. 1, d.159, l. 10], and efendi Murzabek Tkhoshokov was appointed a teacher of Muslim law [Kumykov, 1969, p. 102-103]. After his resignation and until his death, Magomed Yakubovich Shardanov lived in the village of Shalushkinsky, receiving a pension of 290 rubles from the Pyatigorsk District Treasury [CGA KBR, f. I-6, op. 1, d. 264, l. 3 vol.].

The manuscript of the Rules of the Muslim Faith was submitted to the General Staff of the Caucasian Army in October 1863. Before giving an official course to the case, the Office of the Chief of Staff sent it to P. K. Uslar for conclusion. According to archival sources, K. Atazhukin translated the monument into Russian for Uslar. However, the translation text itself has not yet been detected. After reviewing Shardanov's work, Uslar noted that "this work, as the first and so far only monument of Kabardian writing, deserves attention" [TSGIAG, f. 416, op. 3, d. 584, l. 3]. After Uslar approved the manuscript, it was returned to the general staff of the Caucasian Army. The Governor of the Caucasus, Grand Duke Mikhail Nikolaevich (1862-1881), gave his consent to its publication. As a reward for the work done, the administration gave Shardanov "a watch with a chain, bought by the treasurer of the General staff for 85 rubles in silver" [TSGIAG, f. 416, op. 3, d. 584, l. 3].

The dedication that precedes the work is imbued with genuine enthusiasm. In it, addressing the Governor of the Caucasus, Grand Duke Mikhail Nikolaevich, M. Shardanov writes: "The happy days of the reign of your brother Tsar Alexander II, who wears a crown fanned with many joys, were embodied in Kabarda by an act filled with great happiness: the Kabardians managed to write a book in their own language...".

This work, which belongs to the Fiqh⁷, is a translation from Arabic of the ritual and ritual prescriptions of the Islamic religion, set out in a popular form. The information available to date does not allow us to determine the Arabic source from which the translation was made, but the preparation of such a text for Kabarda Muslims indicates that the original text belongs to the Hanafi religious and legal school. The main content of the monument is reflected at the very beginning of the " Rules...": Then each instruction is revealed sequentially. The presentation of the fundamentals of the Islamic faith is given in the form of questions and answers, which was typical of dogmatic literature not only in the Muslim East, but also in Dagestan, neighboring Kabarda (Isaev, 2001, p.174).

For a long time, this monument of religious literature was out of the close attention of researchers. In their general works on the history of secular and religious enlightenment in Kabarda and Balkaria of the 19th century, and in their specific works on individual representatives of the enlightenment movement, specialists in the Caucasus limited themselves to mentioning the following topics:

^Cornet 6-in the XVI-XVIII centuries. - a military position in the Zaporozhye Sich; in the tsarist army, a Cossack officer rank equal to a second lieutenant.

^Fiqh is an Islamic doctrine about the rules of behavior of Muslims; a set of social norms.

The prevailing attention of historians to the problems of political, socio-economic development of the state formations of the North Caucasus before and after the region's incorporation into the Russian Empire, the prevailing opinion about the late Islamization of the Adygs, and the weak study of the Islamic book heritage of Kabardino-Balkaria ⁸ pushed into the background stories reflecting the evolution of the spiritual life of the people.

Since the original text of the source is written in Arabic, the Arabic names, titles and terms distorted in the translation into Kabardian have been corrected according to strict transliteration and, where necessary, commented in the notes. All dogmatic concepts in the text are highlighted in italics.

list of literature

Acts of the Caucasian Archeographic Commission (ACAC), vol. VII. Tfl.: Printing house of the Main Administration of the Governor of the Caucasus, 1878.

Bobrovnikov V. O. Catalog of manuscripts and old printed books in Arabic, Persian and Turkic languages from Kabardino-Balkaria / / Written monuments of the East. N1 (2). Moscow: Vostochnaya literatura RAN, 2005.

Bobrovnikov V. O. Moslemskaya knizhnaya kul'tura Balkarii kontsa XVIII - nachala XX v. [Muslim book culture of Balkaria in the late 18th-early 20th centuries]. Nalchik: Publishing House of M. and V. Kotlyarov, 2008.

Ganich A. A. Caucasian muhajirism and the emergence of the "Circassian" Diaspora in Jordan // Dialog of Civilizations, Moscow: Sotsium Publ., 2002.

Gardanov V. K. Social order of the Adyghe peoples (XVIII-first half of the XIX century). Moscow: Nauka Publ., 1967.

G. A. dzidzaria Muhajirun and the problem of history of Abkhazia of the nineteenth century. Sukhumi: Alashara Publ., 1982.

Dumanov H. M. Yakub Shardanov. From the history of studying the customary law of Kabardins. Nalchik: Elbrus Publ., 1988.

Ibragimova Z. H. Emigration of Chechens to Turkey (60-70 years of the XIX century). Moscow: MAKS-Press, 2000.

Isaev A. A. Dukhovnaya literatura na yazykakh narodov Dagestan (pechatnaya kniga) [Spiritual literature in the languages of the peoples of Dagestan (printed book)]. Moscow: Vostochnaya literatura RAS Publ., 2001.

Islam. Encyclopedia, Moscow: Nauka Publ., 1991.

Kazn Atazhukin. Selected works / Subg. of the text and introductory article by R. Kh. Khashkhozheva. Nalchik: Elbrus Publ., 1981.

Koran / Translated from Arabic by I. Y. Krachkovsky, Moscow: SP IKPA, 1990.

Kudaeva S. G. By fire and iron: Igni et Ferro: Forced migration of Adygs to the Ottoman Empire (20-70 years of the XIX century). Maikop: Maikop, state technol. in-t, 1998.

Kumykov T. H. Kazi Atazhukin (life and activity). Nalchik: Elbrus Publ., 1969.

Kumykov T. H. Culture, socio-political thought and enlightenment of Kabarda in the second half of the XIX - early XX centuries. Nalchik: Elbrus Publ., 1996.

Kumykov T. H. Eviction of Adygs to Turkey-consequences of the Caucasian War. Nalchik: Elbrus Publ., 1994.

Public thought and enlightenment of the Adygs and Balkar-Karachays in the XIX-early XX centuries. Nalchik: Elbrus Publ., 2002.

Magomeddadaev A. Emigration of Dagestanis to the Ottoman Empire: History and modernity. Makhachkala: DNC RAS, 2001.

The national liberation struggle of the peoples of the North Caucasus and the problems of muhajirism. Nalchik: Elbrus Publ., 1994.

National Outskirts of the Russian Empire: Formation and Development of the Management system, Moscow: Slavyansky dialog, 1997.

Russia: Laws and regulations: Establishment of the Administration of the Caucasus and Transcaucasus Region. Chapter 1. [b. m.], 1869.

Code of active states of civil institutions of the Department of the Governor of the Caucasus. Tfl., 1865.

Solov'ev V. Magomet. His life and religious teaching. St. Petersburg, 1896. Reprint. Alma-Ata: Altyn Orda Publ., 1990.

Khashkhozheva R. H. Adyghe enlighteners of the XIX-early XX century. Nalchik: Elbrus Publ., 1993.

Central State Archive of the Kabardino-Balkar Republic (CSA KBR).

Central State Archive of the Republic of North Ossetia-Alania (TSGARSO-A).

Central State Historical Archive of Georgia (TSGIAG).

⁸ One of the first works in this field of studying Islamic book culture was the "Catalog of Manuscripts and Old printed books in Arabic, Persian and Turkic languages from Kabardino-Balkaria", prepared by V. O. Bobrovnikov (Bobrovnikov, 2005; Bobrovnikov, 2008). It attempts to identify and classify handwritten and old printed books collected in the KBR in 2002.

translation

The faith of Islam.

Translated into Kabardian by Magomed Shardanov.

Rules of the Muslim faith.

Translated from Arabic by Magomed Shardanov.

In the military campaign printing house of the General Staff of the Caucasian Army.

Tiflis, 1864.

/ I / Grand Duke ¹!

The happy days of the reign of your brother Tsar Alexander II ², who wears a crown fanned with many joys, were embodied in Kabarda by an act filled with great happiness: Kabardians managed to write a book in their own language.

When you became the governor of the Caucasus, ³ I first came up with the idea of this happy task: to write a book in our Kabardian language, /II/ so that it [could] learn the rules of our faith. And thanks to the help of Allah, I was able to carry out [this work].

Grand Duke, please make me happy by allowing me to dedicate this first-written book to you, who have become a favor to me. markham).

Your servant, Kabardian wark, Lieutenant Magomed Shardanov. Jumada-l-ula ⁴ on the 30th day, 1280, Bolshaya Kabarda ⁵.

1 / I begin in the name of Allah the Most Merciful.

Praise be to Allah, who provides sustenance for all his creatures, all the blessings and health of the Messenger of Allah, the Prophet Muhammad, and the relatives and associates of the Prophet.

Further, every adult, male and female, must/ 2 / assimilate the thirty-two obligatory precepts (Arabic: ара тридцать 2.... ара ара ара). fard). The first of them are the duties of faith (Arabic: iman), six of them; the second are the duties of a Muslim, five of them; the third are the duties of small ablution (Persian: abdast), four of them; the fourth are the duties of ablution, three of them; the fifth are the duties of cleansing with sand (Arabic: Abd). tayammum)⁶, there are two of them; the sixth is the duties associated with [performing] prayer (pers. namaz), there are twelve of them. Thirty-two responsibilities in total.

And if [you] ask what are the duties of faith, [then] they are: faith in Allah;/ 3 / faith in his angels; faith in his [sacred]laws. Faith in the Holy Scriptures; faith in his messengers; faith in predestination. al-Qadar), that all good and evil are from Allah, and that you will be raised up after death.

If they ask you how you came to believe in Allah, say: I believed that Allah is one, that He is alive, that he has no beginning and no end, and that He created all things out of nothing. It is not in any particular place - neither in heaven is it, nor on earth is it, nor in front of us is it, 4 nor behind us is it, nor to our right is it, nor to our left is it. That's how I came to believe in Allah.

If they ask you how you came to believe in the angels, say to them: The angels are the servants of Allah; they serve him and will not disobey him for a moment. They do not drink, eat, or think about marital relations, and each of them is engaged in his own [specific] business. Some of them are in heaven, some on earth. Some are busy with people, and record / 5 / their good deeds and sins; they are called "noble scribes" (Arabic. kiraman katibin)⁷. Some of them go to the graves to interrogate the deceased person; they are called Munkar and Nakir. ⁸ There are many angels, and no one knows their number except Allah. The most holy of them are Jibril, Mikal, Israfil ⁹, health to them from Allah. That's how I came to believe in angels.

If they ask you how you believed in the Scriptures sent down from heaven, you will say to them: I have believed in all the Scriptures sent down from heaven, one hundred and four of them [and] they are all true. Four of them were revealed as books, and a hundred were revealed as separate scrolls, of which ten were revealed to Adam,

Fifty to Shis, thirty to Idris, ten to Ibrahim. The four great scriptures revealed from heaven are Zabur, at-Tawrah, Injeel and al-Qur^'an. Zabur was revealed to Da'ud ¹¹, at-Tawrah to Musa, Injeel ' Isa, al-Qur'an to Muhammad (peace and blessings of Allaah be upon him). Al-Qur'an abrogated the authority of [all] previous [writings], and the authority of al-Qur'an will last until the Day of Judgment (Arabic: Ya'um al-qiyamah); this is how I came to believe in the [holy] Scriptures.

And if they ask you how you believed in the Messengers, say to them: There were indeed Messengers in this world, the first of whom was Adam, and the last of whom was Muhammad (peace and blessings of Allaah be upon him). And the Messengers among them , whether they are mentioned in al-Qur'an or not, are also true facts, and I believed in them. There are twenty-eight messengers mentioned in al-Qur'an: Adam, Idris, Nuh, Hud, Salih, Ibrahim, Isma'il, Ishaq, Ya'qub, Yusuf, Lut, Musa, Harun, Shu'ayb, Zakariyah, Yahya, ' Isa, Da'ud, Sulayman, / 8 / Ilyas, al-Yasa', Dhu'l-Qifl, Ayyub, Yunus, Dhu'l-Qarnain, ' Uzayr, Luk'man, Muhammad (peace and blessings of Allaah be upon him). The Prophet Muhammad was the son of 'Abdallah,' Abdallah was the son of 'Abd al-Mu'talib,' Abd al-Mu'talib was the son of Hashim, and Hashim was the son of ' Abd al-Manaf. ¹² [Muhammad] was born in Makkah (Makkah) and fled (Arab. al-Hijrah) to al-Madinah and died in al-Madinah, we pray to Allah to make him our supplicant. That's how I came to believe in the messengers.

If they ask you how you believed in the Day of the Resurrection of the Dead, 9 Tell them: The Day of Judgment is a fact, and Israel will blow the trumpet. Surah), all living things will die except Allah; the sky will be destroyed by the wind like whipped cotton, and the world will disappear for forty years. Then Israel will blow the trumpet again, and all the dead will rise again. All of them-except the prophets, saints (Arab. awliya') ¹³, ulama (Arabic. 'ulama'¹⁴) and the shahids (Arabic. shuhada')¹⁵-they will gather naked in the square to weigh their good deeds and sins. Whosoever has more good deeds than sins will enter Paradise; whosoever does not, 10 will go to hell, may Allah preserve us from such a thing. The bridge leading to hell is thinner than a hair from a horse's tail; sharper than a sword's edge. For five hundred years the road will [go] up, for fifty years the path will [pass] across the plain.

Some people will fly over this bridge like lightning; others will fly over it like a meteor; others will jump over it like a fast horse; others will pass over it like cattle; but there will be some who will not be able to cross it and will fall, may Allah save us from such a thing..

And if they ask you how you came to believe in predestination, say: 11 There is no good or evil in the world that is not determined by Allah. And the faith of the faithful (Arab. mu'min), and the obedience of the novice comes from Almighty Allah; he is content with this [and] it pleases him. The disbelief of an infidel (Arabic: gaur) and the pretense of a hypocrite come from Allaah the Almighty; he is not content with this [and] does not like it. That's how I came to believe in predestination.

A Muslim has five duties: observe fasting, perform prayer (Persian namaz), and perform pilgrimage (Arabic namaz). hajj), pay zakat¹⁶ and recite the testimony: "I bear witness that there is no god but Allah / 12 / and I bear witness that the Prophet Muhammad is the servant and Messenger of Allah."

There are four prescriptions for minor ablution: wash both hands up to the elbows; both cheeks; both feet, including the joints of the toes; and wipe with a wet hand (Arabic: ара ара.........). mash) the head.

[When performing] a complete ablution, three prescriptions are obligatory: rinse your mouth, wash your entire body with water ¹⁷.

There are two tasks for cleaning with sand: hit the ground twice, hold your hand over your face after the first blow ,and wipe your hands up to your elbows after the second blow / 13/.

There are twelve duties associated with prayer: six of them are inside the prayer, and six are outside the prayer. [The] six that are outside of prayer [are as follows]: perform a small ablution; remove uncleanness (Arab. najasa)¹⁸,

if there are any on the body; cover the aurat¹⁹ (a man's aurat is a part of the body from the navel to the knees; a free woman's aurat is the entire body, except for the face, hands and feet; a serf peasant woman's aurat is the same as a man's, except for the spine and abdomen); / 14/ Turn your face in the direction of al-Ka'boo (Arabic: al-qibla); perform the prayer at a certain time (Arabic: al-qibla). waqt); express intent (Arabic. niyyah) for prayer. The six [injunctions] that are inside the salat are: recite Allaah is Great; bring your hands to your head; stand up; bend down, touching your forehead to the ground; [straighten your torso and] sit down; sit down for the second time, [stay in this position] for a while, enough to recite [the prayer] at-tahiyah²⁰.

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¹ The translator addresses the Grand Duke, Field Marshal-General, Adjutant-General, General of the Feld-Tseichmeister Mikhail Nikolaevich (1832-1909), who was Governor of the Caucasus in 1862-1881.

² Alexander II Nikolaevich - Russian Emperor (1855-1881). He went down in Russian history as a promoter of large-scale reforms. Awarded a special epithet in Russian pre - revolutionary historiography-Liberator (in connection with the abolition of serfdom according to the manifesto of February 19, 1861).

³ The Caucasian Viceroyalty was established in 1844 with the center in Tiflis, abolished in 1882 and re-established in 1905-1917. All officials of the general provincial administration were subordinate to the governor, the judicial power was subordinate to him, and he was also entrusted with supervision of the actions of persons who were in the Caucasus [Russia..., 1869; National Outskirts..., 1997].

⁴ Jumada-l-ula (jumada the first) is the fifth month of the lunar calendar (30 days). 30 Jumada-l-ula 1280 of the Muslim calendar corresponds to November 12, 1863 according to the Gregorian calendar.

⁵ Bolshaya Kabarda - the territory covering the land from the upper reaches of the Malka River along the Jinalsky ridge to the junction of the Malka River with the Terek River; from the south it bordered the Black and Kabardian Mountains, and from the east, crossing the line of the Rostov-Vladikavkaz Railway, it reached the borders of Malaya Kabarda. Malaya Kabarda was located in the corner formed by the current of the Terek River; previously, it reached up to the mouths of the Sunzha River. Bolshaya Kabarda was part of the Nalchik district, and Malaya was part of the Sunzha Division of the Terek Region.

^Tayammum 6 (Arabic) - ablution with sand, earth, and dust. Dry cleansing is allowed when there is a shortage or lack of water for performing a small or full ablution; in case the use of water will cause harm to health; and also if there is a danger. "...And if you are sick or on a journey, or one of you has come from the latrine, or you have touched women and found no water, then wash yourself in clean sand and wipe your faces and hands. Indeed, Allah is All-forgiving and All-forgiving" (4:46(43)) [Koran, 1990, pp. 86-87].

⁷ " But there are guardians over you-noble scribes. Do they know what you're doing..." (82:10 - 12) [Koran, 1990, p. 492].

⁸ Munkar and Nakir are two angels who interrogate a man in the grave after death about his faith. They do not touch believing Muslims, but they subject non-believers and sinners to punishments that precede their torment in hell [Islam..., 1991, p.172].

⁹ Jibril (variant of Jabra'il), Mikal (variant of Mika'il), Israfil, and ' Israel'il, not mentioned in this text, are the four main angels. mala'ika), especially close to Allah.

¹⁰ Zabur (Psalms), at-Taura (Torah, the Pentateuch of Moses), Injil (Gospel), al-Qur'an (Quran).

¹¹ It is believed that this scripture was subsequently lost to humans.

¹² A sample of the family tree was presented in V. Solovyov's essay " Mahomet. His life and religious teaching" [Solov'ev, 1990, p. 13].

^{Auliya '} 13 (singular vali; lit., close to God, friend of God) - people who have reached perfection both in religious practice and in the knowledge of God.

^'Ulama' 14 (ulama) are experts in theology, historical and religious tradition, and ethical and legal norms of Islam.

^Shaheed 15 (pl. shuhada') is a Muslim martyr who sacrificed his life for the faith.

^Zakat 16 (zakat) is a mandatory charity given to needy Muslims.

¹⁷ The source text does not specify the third requirement.

¹⁸ The category of ritual impurity (najasa) includes: blood, alcohol, excrement, animal droppings and saliva.

^Aurat 19 - parts of the body that must be covered.

^At-tahiyah 20 (Arabic) "greeting")- prayer formula pronounced at the end of namaz. The greeting is followed by the words of confession of faith (Arabic. tashahhud).

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