Abstract
Abstract. This article describes the cases in the literary history of Russia’s Muslims, where the Persian language, often mixed with other tongues, comes in the forefront. The present article thus includes three geographically distinct cases. The fi rst one is about a scholar’s journey from the Volga region to Bukhara and Eastern Turkestan: here we see that by 17th century the Persian language had already become crucial for Quranic exegesis, Sufi writings (particularly, for the Naqshbandiyya tradition) and legal matters. The second case highlights the role of the Persian language for the communities of Siberian Bukharans settled around the city of Tobolsk in early 18th century: Sufi texts were dominated by this language and were full of references to Central Asian literature. The third case considers a Daghestani Sufi Shaykh in exile, who used some Persian in his letters to another Shaykh in Tatarstan. Thus, the last part of the article demonstrates that migrant literati from predominantly Arabic-dominated region, Dagestan, had to adapt themselves to the three-language mosaics of Islamic literature in Russia, heavily infl uenced by the Central Asian literary canon.
Highlights
This article describes the cases in the literary history of Rusof Muslim peoples of Russia
The first one is about a scholar’s journey from the Volga region to Bukhara and Eastern Turkestan: here we see that by 17th century the Persian language had already become crucial for Quranic exegesis, Sufi writings and legal matters
The second case highlights the role of the Persian language for the communities of Siberian Bukharans settled around the city of Tobolsk in early 18th century: Sufi texts were dominated by this language and were full of references to Central Asian literature
Summary
В статье освещаются те случаи в истории литературы российских мусульман, в которых персидский язык выходил на передний план. Что, в отличие от Дагестана и Средней Азии, многие тексты, созданные мусульманами в России, написаны на причудливой смеси арабского, персидского и тюркских языков, зачастую с вкраплениями османского или чагатайского. Ученики медресе внесли этот вклад в форме нескольких тысяч персоязычных рукописей, как созданных в самой России, так и привезённых из Средней Азии, где они либо переписывались, либо покупались. Автор этих строк хотел бы в этой статье поделиться некоторыми своими находками и размышлениями о том, как на протяжении последних трёх веков персоязычная учёность эволюционировала в общинах российских мусульман. Поэтому стоит осветить те случаи в истории литературы российских мусульман, в которых персидский язык, зачастую в сочетании с другими языками, выходил на передний план
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