The great fraternal connection of the Caucasus and Tatarstan. The last letter of Sayfulla-qadi to Hasan-afandi

Sayfulla-qadi Bashlarov- Muslim scholar and Sufi mentor, sheikh of the Nakshbandi, Shazili and Qadiri tarikats. His full name, often mentioned in written sources, is ash-sheikh al-mud-jahid Mir Khalid Sayfullah bin Husayn bin al-haji Musa bin Bashlar an-Nitsubkri al-Gazi-Gumuki.

Saifulla-kadi Bashlarov is the son of the gunsmith Hussein, the son of Haji Musa, the son of Mujahid from the Lak village of Nitsovkra, located near Kumukh (Gazi-Gumuk), the capital of the Kazikumukh Khanate (now the Laksky district of the Republic of Dagestan). He was a descendant of Hussein - the grandson of the Prophet Muhammad ﷺ

He was born approximately in 1850 (1267 AH) and left the mortal world in 1919 (1338) in Temir-Khan-Shura (now Buynaksk), buried in the village of Upper Kazanishche. May Allah raise his degree and illuminate his grave with His light (nur). Amine.

He was a great scholar, a true sheikh of the Naqshbandi, Shazali and Qadiri tariqats (Sufi ways), who reached the degree of spiritual perfection, cognized Allah Almighty, a true kutba (senior among the mentors of his time), the owner of explicit and secret knowledge. Sayfulla-qadi was the possessor of divine knowledge ("ilm rabbani") and the renovator (mujaddid) of religion.

He was a member of the local Muslim intelligentsia. From his father's side, there were doctors, officials, artisans in his family. Saifulla's father-qadi Hussein Bashlarov and his father's five brothers - Gazi, Abdullah, Isalav, Alikhadzhi and Ubaid, successfully completed their studies at the well-known madrasah in Nagorno-Dagestan in the village of Sogratl, and became good alims. His uncle Abdullah became a skilled doctor, and went with his family to Imam Shamil, worked for him and remained by his side until the end of his life. Another uncle, Gazi Bashlarov, after the end of the war, took the post of village foreman (yuzbashi) of Nitsovkra in the Russian administration of the Dagestan region.

And the rest of the uncles: Isalav, Alikhadzhi and Ubaid - were jewelers and gunsmiths. His mother Bakhtun was a righteous woman and, in addition to her native Kazi-Kumukh, she knew Avar and understood Arabic. She also came from one of the prominent tukhums of the village of Nitsovkra.

Sayfulla was a religious, capable boy from childhood, and therefore he was nicknamed Kadi (judge) in childhood, and later he became known as Sayfulla-kadi. According to available information, Saifulla-Qadi received his primary Muslim education at home. He graduated from Nitsovkrinsky Primechetsky Maktab (secondary theological educational institution). He knew two languages ​​- Lak and Avar.

In 1861 (according to other sources in 1859) he went with his father to Astrakhan. There he entered the Tatar Islamic madrasah and completed his studies three years later. After that, he graduated from the Russian 5-year school. Through a friend of his father, he got acquainted with folk medicine and mastered some herbal treatments. The acquisition of this knowledge was helped by the upbringing that he received at home and in the madrasah.

In 1867 Saifulla-Qadi returned to Dagestan and continued his studies at the Archib madrasah, where sheikh Mamma-Dibir Archibsky (Mamma-Dibir ar-Rochi ad-Dagestani - sheikh of the Naqshbandi tariqat) became his teacher. At this time, friendship began between Sayfulla-kadi and Shuaib-afandi from the village of Bagini. During the years of study in this village, he learned the local dialect (Archib) of the Avar language, as well as the Azerbaijani language.

In 1869 Saifulla-kadi went to the well-known theologian in Dagestan Hassan from the village of Kudali (Khasan Kudalinsky the Younger). There he perfected his religious knowledge at the Kudala madrasah. During this time, he met Hassan Kahibsky and they became friends. In Kudali, he studied not only languages, but also philosophy, mathematics and ethics. At that time, Sayfulla-kadi knew about 10 languages, including Arabic, Avar, Lak, Persian, Turkish, Russian, Kumyk, Tatar, Kazakh, Bashkir. Knowledge of languages ​​helped him in the study of branches of science based on traditions and comprehended speculatively. From childhood, he showed interest and ability in medicine. An assistant in this was his mother, who mastered the methods of treatment with herbs. Later, already a teacher at the Kudali Madrasah, he studied medicine and geography at the same time. He was a very purposeful person.

In 1871 Sayfulla-kadi went to Sogratl.

In 1875, after completing his studies, at the invitation of Sheikh Ilyas Haji Tsudakharsky, he worked for 4 months as a doctor and chiropractor in the village of Tsudakhar. By this time, he had learned to speak the Dargin language tolerably. But four months later he returned to his homeland and was recommended to work as a clerk in the units of the Russian army stationed at that time in Kazi-Kumukh. During these years, he also met with Ali-Khadzhi Akushinsky.

As is known, in 1877 there was an uprising in Dagestan. Sayfulla-kadi was not a supporter of the rebels and was dissatisfied with this action, although he also became an involuntary participant in it. On false suspicion of organizing this uprising, he was sent into exile in the Saratov province. Some of his friends from Astrakhan obtained for Saifulla-kadi the right to walk freely and work permits. There he met German doctors and began working at the Saratov Medical Center for German Doctors, at the same time he graduated from a medical school where junior medical staff were trained.

In 1886 the medical center of German doctors gave him a certificate confirming his professional medical training and giving him the right to work as a doctor. Saifulla-qadi visited Germany several times, wrote medical works in German and Arabic. During this time, he simultaneously worked on improving Sufi knowledge.

After returning from exile in 1891 he began working in Vladikavkaz, and later moved to the city of Rostov-on-Don, where he worked as a doctor in a railway hospital. At the same time, Sayfulla-kadi improves his knowledge of the Russian language and masters the Ukrainian language and gets acquainted with a major Tatar educator, the head of the city of Bakhchisaray, Ismail Gasparalye (Gasparinsky), who worked for five years as the editor of the Tardzhimen newspaper. At this time, their joint attempts to build a madrasah in Abkhazia in order to expand Islamic education among the people fall. It is also where the acquaintance with the religious figures of the North Caucasus takes place. The proximity of the Ossetian and Persian languages ​​and communication with patients made it possible to master the Ossetian language, and he also spoke freely in the Karachay and Balkar languages. Renting an apartment in the house of the Ingush, he learned to speak the Ingush language well, and he could express his thoughts in the Chechen language.

In 1894 Saifulla-kadi returned to the city of Astrakhan and began working as a neuropathologist, self-educated in Eastern philosophy, Sufism and Muslim jurisprudence, continued to write works on the Islamic religion and medicine. He helped the Astrakhan clergy and Muslim educational institutions. According to unspecified data, he worked there for 4 years.

In 1903 The department of medicine of the Nikolaev government gave him a diploma in medicine, which allowed him to work anywhere in Russia.

Thereafter in 1904 he was elected a delegate to the State Duma of Russia from Caucasian Muslims, where he held a responsible position. In the same year, he went to the Islamic University of Cairo Al-Jami "al Azhar (According to some reports, he studied at the most prestigious Islamic University of Al-Azhar at that time and graduated with honors as an external student). At the insistence of a major Tatar-Bashkir educator and teacher Ziyaul Kamali came to the city of Ufa to help him organize his work and as a teacher at the first Islamic University in Russia, which he intended to open in 1906.

In 1905 Saifulla-qadi and Ziyaul Kamal met during the organization of the "Union of Muslims of Russia", and in the same year he began to teach in the Usmaniya Madrasah, and since 1906 - at the Islamic University of Ufa, Eastern philosophy, Sharia and Tariqa. He also worked on further improving knowledge of the Bashkir, Tatar, Kazakh and Kyrgyz languages.

Saifulla-qadi joined the teachings and religious practice of Sufism in exile, where he spent most of his conscious life.

In 1908 he returned to Dagestan in the village. Kostek and was engaged in the improvement of Sufi teachings with the Sufi sheikh, who had reached the degree of perfection, Khasbulat al-Kustaki (Kosteksky). He was his first mentor.

Nakshbandi sheikh Khasbulat al-Kustaki is one of the successors of the famous Nakshbandi sheikh Mahmud-Afandi (1810–1877), originally from the village of Almaly, located in Northern Azerbaijan, after whom a separate branch of Nakshbandiyya-mujadidiya is named, in the North Caucasus - mahmudiya. An outstanding Muslim scientist of the 19th century of the Urals and the Volga region, one of the most prominent sheikhs of the Naqshbanli tariqa, who received national recognition among the population of the Kazan province and the entire Volga-Ural region. He possessed to perfection both explicit and secret knowledge. He studied Sufism with Sheikh Mahmud Afandi.

Mahmud-afandi is the great Naqshbandi sheikh from the village of Almalo, ustaz of Muhammad Zakir Chistavi, who was the first sheikh-mentor of Sayfulla-qadi. He spent the last years of his life in Astrakhan. He died there and is buried in a cemetery outside the city. It has become a favorite place of visiting (ziyarat) for true Muslims throughout Russia, especially Dagestan.

This is how Sayfulla-qadi describes this meeting: “We were closely connected with the famous scientist Khasbulat al-Kustaki.

Then I stayed with him and studied with him according to the book "Silk al" Ain, after which I expressed a desire to enter under his upbringing. He was one of the successors of our sheikh Mahmud-afandi. you will become a disciple of Sheikh Muhammad Zakir, who knows Allah. Its degree is very high. And you will meet him in the spring." Then I fell into emotion and was touched by their words. He told me a second time: "I wanted you to become my spiritual son, but only Allah does things." Then I passionately wished to see After that, I fell ill and stayed with Hasbulat-afandi for four months. Having recovered, I left him in the spring, going to the sheikh, who knew Allah, Muhammad Zakir Chistavi.

I came to him by the mercy and care of Allah Almighty and found him an endless ocean of grace, and happiness spread from him, and his noble forehead exuded divine light (nur). He attained the knowledge of Allah, and did not have any shortcomings in relation to the religion of Allah. I never saw him make worldly talk. He spent all his time in muraqaba (a special degree of remembrance of Allah in Sufism), and he was very happy with my arrival. He had more than 1500 murids, and he put me in a place of honor. If we happened to be together at a meeting, he called me to his place and seated me next to him. He possessed such dignity and authority, from which the minds were amazed. I stayed with him for a certain time, and he ordered me to be in seclusion for 40 days, performing the vird "sultanu dhikr" (a special kind of remembrance of Allah). And then he taught (talkin) me to the words "La ila ha illallah".

After that, a letter reached Sayfulla-kadi, informing him that his mother was worried about him. With the permission of his sheikh, he decided to go to his mother, but before that he went to his mentor and, turning to him, said: "I will return to you." The Sheikh smiled and said, "Then you won't see me." After parting with the mentor, Saifullu-qadi was seized by a strong feeling of chagrin and sadness. Soon Sheikh Muhammad Zakir left the mortal world.

After his death, in search of the true mentor of Sheikh Sayfulla-qadi, he went to Istanbul, then to Aleppo and Damascus. But he did not meet a mentor there with whom he was pleased. Then he went to the kutb of his time, the great Sufi sheikh Zainullah Sharifi from Troitsk, and entered under his upbringing in the Naqshbandi tariqa. Here's how he talks about it:

“After the death of my sheikh, I was left like a thrown grain, not knowing what to do. I went to everyone I heard was a sheikh, but after I saw Muhammad Zakir, my heart didn't go to any of them. Then an order came to me from the rabhani of my sheikh to go to Sheikh Zainullah al-Mamuri ash-Sharifi, who was in Eastern Siberia ... I met with Sheikh Zainullah ash Sharifi, the son of Habibullah, the successor of Ahmad Ziyauddin al-Kamashkhanavi. I found him the chief sheikh of his time and a celebrity of his age beyond description. There was a crush at his house due to a large number of people wishing to visit him, I have never heard of such a thing. He brought me closer to him and found a special place for me among his successors (khulafa). After completing all the levels of murakabah, he ordered me to retire in worship for 40 days. Then our Sheikh Zainullah, may Allah help the Muslims, by lengthening his life, gathered all his successors, great Ulama and Sheikhs, and organized a great treat for them. There may have been more than 500 people there. And in front of them, he gave me a document (ijaza), allowing mentorship in the Naqshbandi tarikat, sealing it with his seal. Then he addressed the audience with a sermon, from which we were trembling, and all those present began to cry, fell into ecstasy (wad). And he said: “This person, Mir Sayfulla, is my successor (caliph) and bears my trust (i.e., receives my spiritual inheritance). He is my spiritual son, his hand is my hand, his acceptance is my acceptance, Allah is his protector in this and the next world. I hope you will respect me by showing respect to him, and will honor me by honoring him.” Then he made a prayer for me and all Muslims and everyone said “Amin”. Then he ordered me to make dua to Sheikh Muhammad Murad, as well as to several righteous people. After that, they all got up and began to kiss my hand, and my body seemed to melt from severe embarrassment in front of him and others. Then he put a robe (khirka) on me and seated me next to him, ordered me to take up mentorship. I repeatedly asked him not to entrust me with this work. Then he said: “This is my order for the sake of Allah, and from Allah. You do what you were made to do."

Zainullah Sharifi was a model of his time and the most learned man of his era. He surpassed in his dignity whatever the limits of descriptions [of his positive qualities]." For a certain time, Sayfulla-qadi was under the mentorship of this sheikh, who in August 1907 elevated him to the rank of murshid. At the same time, he handed over to Sayfulla-qadi a robe attributed to the fourth righteous caliph and sheikh of the tariqa ‘Ali bin Abu Talib.

Zainullah Sharifi brought Saifulla Qadi to perfection and gave him permission to study the Naqshbandi tariqa, the science of hadith and all other explicit and secret sciences, to read special prayers (hizb), and also entrusted him with a silsilah (a chain of mentors coming from the Prophet Muhammad ﷺ) , which was collected by the famous Sheikh Muhammad Ali Zahir al-Vitri and others. Then he entered the Shazili tariqat under the tutelage of Sheikh Muhammad Salih, who gave him the right to study the Shazali tariqa (bringing him to perfection in it). He also had permission to study the Qadiri tariqa. (For this he was given permission by Muhammad Murad Manzalavi, who moved to Mecca, was the author of the collection of letters "Maktubat" and its translation into Arabic, as well as the translator into Arabic of the book "Ar Rashahat" and others).

In 1909 Saifulla-kadi returned to Astrakhan. Since that year, Sayfulla-qadi devoted himself entirely to religious activities. Traveling a lot around the Volga region and the North Caucasus, Sayfulla-kadi became close in the city of Astrakhan with another Naqshbandi sheikh, who did not belong to the Khalidiya branch. It was Muhammad Salih bin ‘Abd al-Khalik al-Ijawi al Karaman-khani (from the village of Karmanovka) al-Hanafi an-Naqshbandi. The latter was also the successor of the Shadhili sheikh from Medina, Sayyid Muhammad Ali Zahiri al-Vitri al-Husayni al-Madani. In March 1915, he handed over the Ijaz of the Shazili tariqat to Sayfulla-qadi. Sayfulla-qadi was also a sheikh of the Qadiri tariqa.

In 1909 four months later, almost simultaneously received an invitation to work as a Mufti from Central Asia and Dagestan. According to Sayfulla Kadi himself, he preferred his homeland and in September 1909 arrived in Dagestan, in Temir-Khan-Shura.

In Dagestan, Saifulla-kadi had many students. His main successor was the aforementioned Hassan Hilmi al-Kakhi (d. 1937) from the village of Kahib (now the Shamil region), who had previously been elevated to the rank of murshid by Abd-ar-Rahman-afandi from the villages. Assab (d. 1905) and Shuaibom-afandi from the village of Baginub (d. 1909-12). Saifulla-qadi handed over to Hasan Hilmi three tariqats at once - Nakshbandi, Shazili and Qadiri. Subsequently, the force uniting representatives of these three brotherhoods went in Dagestan through the Avar sheikhs - the successor of Khasan Kakhibsky Muhammad from the village of As-sab (d. 1942), Humaida-afandi from the village of Andyh (d. 1952), Muhammad Khusain from the village of Urib (d. 1967), the son of Hasan Kakhib Muhammad Arif (d. 1977), Muhammad Sa'adu-haji from the village of Lower Batlukh (d. 1995), Abd al-Hamid-afandi from the village Upper Inkho (d. 1977), Khamzata-afandi from the village of Tlokh (d. 1977), Muhammad-afandi from the village of Khuchada (d. 1987), Badr ad-dina-afandi from the village of Botlikh. The penultimate student was Said-afandi of Chirkey. He, in turn, handed over the Ijaz of only the Shazili tariqat to his murids Arslanali-afandi (born in 1954) from the village of Paraul in the Karabudakhkent region, Abd al-Vakhid-afandi from the village of Kakamakhi in the Levashi region and Mulla Muhammadu from the Zakatala region of Azerbaijan.

From 1909 to 1918 he worked as the Mufti of Dagestan and the North Caucasus. The grandson of Sayfulla-qadi said: “In 1913, the king's decree was adopted on the translation of writing from Arabic into Russian. On this basis, an uprising broke out in Dagestan. Sayfulla-qadi and Hassan Kakhibsky, fearing mass bloodshed, opposed the uprising. They pointed out the criminality of such bloodshed, saying that it was first necessary to prove to the authorities why the adoption of such a decree was unlawful, and that it was a crime to start an uprising without it. They said that they would achieve the abolition of this decree by peaceful means. But, despite their efforts, in May 1913 Temir-Khan-Shura was approached by (according to various sources, from 4 to 6 thousand) armed people.

Some say that Nazhmuddin Gotsinsky pushed the people to the uprising. However, Sayfulla-kadi and Hasan Kakhibsky were able to convince the rebels, and the next morning none of the rebels were in Temir-Khan-Shura. Thus, Dagestan was saved from terrible bloodshed, and Russia from world disgrace. But still, Saifulla-kadi was arrested, and the governor, who dreamed of drowning the flower of the Dagestan gene pool in blood, said to Saifulla-kadi and Khasan Kakhibsky: “It was necessary to arrest not only the Dagestan oracle, but also the Kakhib fox.”

Sayfulla-kadi, after five days of house arrest, was exiled to exile, now in the Kazan province. In addition, he was the only person arrested and sent into exile. The First World War began. At the request of the clergy of Dagestan and the promise of authoritative Tatars, Saifulla-kadi left Kazan without the permission of the governor. However, when the governor found out about this, he sent a telegram to Temir-Khan-Shura, which said that Saifulla-kadi had escaped from prison, and upon arrival he should be arrested and sent back to Kazan. This telegram from the governor is still preserved. Upon arrival in Temir-Khan-Shura, Saifulla-kadi was not even allowed to go home, less than a hundred meters from the threshold. He was sent back. The religious authorities of Tataria had to work hard to get Saifulla-kadi ascribed status. And they won the right to walk freely for Sayfulla-qadi and permission to work.

From 1914 to 1916 Saifulla-kadi worked as a teacher at the Ghaffaria madrasah in Kazan and at the first Tatar Islamic University Muhammadiya, where his spiritual brother and kunak Galimdzhan Galimov, known in the Muslim world under the pseudonym Barudi, worked as rector. This period of the life of Sayfulla-qadi was rich in touching and interesting episodes.

In 1916 the king's decree on the translation of writing from Arabic into Russian was canceled, and Sayfulla-kadi came to Temir-Khan-Shura to continue the work of the Mufti of Dagestan and the North Caucasus. At that time, he declared Hasan of Kakhib a sheikh, elevated him to the rank of murshid of three tarikat directions: Naqshbandi, Shazali and Qadiri.

In 1917 Saifulla-kadi was the head of the religious affairs committee in the military revolutionary government of Dagestan, then he was elected chairman of the Sharia Court of Dagestan, and also nominated as a delegate to the State Duma, where his main goal was to prevent bloodshed and civil war. In this direction, he was able to do a lot. He spoke to the people and proved the danger of military operations against the revolutionaries, together with Hassan Kakhibsky he was a member of the delegation, which decided to offer Gotsinsky peace and the laying down of arms. For this purpose, he visited Kostek, Chirkei, Khunzakh, Sogratl, Kazi-Kumukh, Andes, Akushi and other places. It was also known about his relationship with Ali-hadji Akushinsky. In his letters, he explained to him the incompatibility with the Shariah of Gotsinsky's support, which was pushing the people into a civil war. Sh. Sh. Shikhaliyev in his article about Sayfulla-qadi entitled “Ustaz of three tarikats: Sayfulla-qadi” writes:

“He (Saifulla-kadi) had good relations with the Bolsheviks and their Dagestan supporters from among the liberal Muslim intelligentsia, such as Makhach Dakhadaev, Jalaluddin Korkmasov, Ullubiy Buynaksky, Said Gabiev, Alibek Takho-Godi. After the establishment of Soviet power in Dagestan in 1918, he was appointed head of the Department of Spiritual and Sharia Affairs of the Dagestan Military Revolutionary Committee. At that time, he enjoyed great prestige in Dagestan. Prominent political and religious figures of Dagestan, when solving complex political and religious issues, turned to Sayfulla-kadi. Having good relations with the leaders of the Bolsheviks, he did not support Najmuddin Gotsinsky, who sought to fight against the socialists. Saifulla-qadi was among those who objected to the announcement of Najmuddin Gotsinsky as an imam, explaining that this was incompatible both with the current political situation and with the establishment of Islam.

In this regard, it is necessary to cite an incident that occurred during the Andean events - at the Mountain Congress in Andi in August 1917 This information was kindly provided by S. G. Bashlarov from the words of an eyewitness to the conversation between Saifulla-kadi and Najmuddin Gotsinsky in Andi Kamil Sheikhilov (d. 1961), a native of the villages. Chitab of the Charodinsky district, son of the colonel of the tsarist army Sheikhilav Kamilov.

The next day after the election of Gotsinsky as imam, when all the invitees arrived in the village of Andi, Saifulla-qadi met with the imam, between whom the following conversation took place:

Najmuddin Gotsinsky asked:

Why did you come as an envoy of the Bolsheviks?

I came not as an envoy of the Bolsheviks, but as your kunak, - Saifulla-kadi answered.

And what do you want to offer me?

I do not distribute leadership positions, appoint or remove from them. But if you take the side of the Bolsheviks, then you will become the head of the Department of Spiritual Affairs instead of me. And I myself will go to Nitsovkra and take up the spiritual education of the youth.

As for me, I do not need power, position, or wealth. Everything I do, I do according to the will of the people. If the people are against it, I will not fight the Bolsheviks.

The forces of the Bolsheviks, whom you oppose, are becoming more and more all over Russia. Not only in Dagestan, but throughout Russia there is no force that can stop them. Moreover, you with your daggers will not stop them. Understand, as long as we, the clergy, exist, the Bolsheviks will have to reckon with us. By taking their side, we will thus be able to remain Muslims and guide people on the path of truth, but if you go against them, they will destroy the entire color of the Dagestan people. Only women and children will remain, to whom they will dictate their terms. Your path leads to death. You yourself, in the end, either emigrate to Turkey, or be destroyed by the Bolsheviks. After a little thought, Najmuddin Gotsinsky shook his head, looked around and said that everything had already gone too far, people would not understand his act, and he could not reverse the present. Parting, Najmuddin Gotsinsky asked the sheikh what would happen to the Bolsheviks themselves later? Sayfulla-kadi asked to bring him two river stones, after which laughter was heard in Gotsinsky’s retinue: “Don’t they want to beat the imam ?!”

“This is what will happen to them,” the sheikh replied, taking a stone in both hands, rubbing them against each other, explaining that the Bolsheviks would soon begin to destroy themselves.”

As you know, later the White Cossacks and Denikin's people did exactly that. In May 1919, the Military Revolutionary Government was defeated in Dagestan. And when they learned that Sayfulla-qadi was a member of the Military Revolutionary Government, it was decided that in the morning they would arrest him and shoot him. The tsarist officer, who served in Temir-Khan-Shura, risking his life, informed him about this at night. With the active participation of his students, led by Kamardin, Saifullu-kadi, who was dying, was taken out of Temir-Khan-Shura on an ox cart. But on the way near the Lower Dzhengutai, Saifulla-kadi died. He was buried in Upper Kazanishche, on land that he had specially bought for the cemetery. The most honorable religious figures, sheikhs, theologians and righteous people were later buried there.

Ziyarat Sayfulli-kadi Bashlarov (kyuddisa sirrugyu)

The true Sheikh Sayfulla bin Hussein from Nitsovkr, may Allah Almighty have mercy on him and reward him with the best reward, collected the most useful knowledge and left us the most precious writings about this knowledge, they immortalized his name, from which he, by the will of Allah, will constantly receive benefit. He left behind disciples who achieved perfection in the tariqa. And thanks to them, the tarikat spread and survived to this day. May Allah have mercy on him and grant us his blessings! All praise be to Allah, the Lord of the worlds.

He died on the night of Monday, before the morning prayer on the 1st Safar, 1338 AH. / October 25, 1919 According to Hassan al-Kakhi, on the night of the death of Sayfulla-qadi, one of his murids had a dream that Sayfulla-qadi had died and the Prophet Muhammad ﷺ himself along with his companions appeared at his funeral prayer. After that, the angel Jabrail (alaigi ssalam) appeared along with other angels and also performed the funeral prayer. Then the Naqshbandi sheikh Mahmud al-Almali appeared with the rest of the sheikhs, and they performed a funeral prayer over the body of Sayfulla-kadi.

Interesting information related to the death of Sayfulla-kadi is given by his grandson S. G. Bashlarov. When in 1919. Denikin's troops captured Temir-Khan-Shura, Sayfulla-kadi lay seriously ill in his house. At first, Denikin's people did not bother Sayfulla-qadi as the spiritual leader of the Muslims. However, on the night before the death of Sayfulla-kadi, one of the officers of Denikin's army came to their house and warned his wife that someone had informed them about the close cooperation of Sayfulla-kadi with the Bolsheviks and in the morning they should come and arrest him. His wife Pakhanai called the murids of Sayfulli-kadi, who decided to take him to Nitsovkra. For this purpose, they knocked together a large box, placed Saifullu-kadi in it, covered it with straw, harnessed the two skinniest bulls so that Denikin's men would not take them away when they left Temir-Khan-Shura. When leaving the city, they were stopped by the Denikin guard, however, seeing that their cargo was of no value, they let them go. Among the murids who took out Sayfulla-kadi was Kamarutdin, a resident of the village of Upper Kazanishche, and two more murids of Sayfulla-kadi. Having reached the village of Lower Dzhengutai, they opened the box, but found that the sheikh had already died. Then Kamarutdin gave them the will of Sayfulla-kadi to bury him in the cemetery of the village of Upper Kazanishche and insisted that he be buried there. After his death, Pakhanai took out part of the property and a number of books of Sayfulla-kadi and returned to her village Kakashura, where she was from. The rest of his property was looted by Denikin's men, and the remaining books were burned. Thus, Sayfulla-kadi was buried in the cemetery of the village of Upper Kazanishche (now Buynaksk district), where he spent the last years of his life. A ziyarat was built near his grave, which is still visited by numerous murids of the Shazili tariqat. In addition to his grave, in this cemetery there are ziyarats of other sheikhs of the Dagestan branch of the Shaziliyya and Naqshbandiyya - Muhammad ‘Arif al-Kakhi (Kakhibsky), the son of Hasan al-Kakhi and Muhammad al-‘Asavi (Assabsky).

Sayfulla-qadi left a significant legacy in the field of medicine and Sufism. In the Manuscript Fund of the Institute of History, Archeology and Ethnography of the Dagestan Scientific Center of the Russian Academy of Sciences, the manuscript "Da'irat al-ma'arif at-tibbiya" is kept. This essay is a practical guide to medicine. It is dedicated to various diseases of humans and animals and medicines for their treatment, preparation of preparations. The book contains translations of recipes from German and Russian into Arabic. The names of the preparations are also given in German. The manuscript also contains Arabic graphic notes made in some Dagestan languages.

Among his most famous works on Sufism are “Kanz al-ma'arif va asrar al-lata'if” (“Treasury of knowledge”), “Mawakid as-sadat” (“Positions of the saints”), “Maktubat Khalid Sayfullah ila fukara' ahl Allah" ("Letters from Khalid Saifullah to the poor [slaves] of Allah"). As for his work "Kanz al-ma'arif", this is one of the largest works on Sufism, written by Dagestan authors of the 19th-20th centuries. The preface of one of the lists of this work says: “... When Sayfulla-qadi al-Nitsubkri wrote this work, he could not edit it because of his physical weakness ... And when he was ill, he wrote a letter to Hasan al-Kakhi: “If If I die and will not have time to edit this book, then burn it.” Before his death, he also said to Hasan al-Kahi: "I bequeath you to burn this book." Shortly thereafter, he died, and this book continued to be in draft form, without corrections and revisions. There were gaps in the text, which the author himself pointed out. Hasan al-Kahi wanted to edit this book...because he was sorry to burn it. He realized that those who followed the instructions of this book would benefit more than destroying it. And he spent all days and nights over the edition of this book and called it "Kanz al-ma'arif", as he heard from the author himself. However, Hasan al-Kakhi himself did not have time to complete the editing of this book. Then Shamsuddin al-Kahi, according to the glosses left by the previous sheikhs, completed this book. This work of 378 pages consists of seventy-three chapters, which deal in detail with the ritual practice of the Nakshbandi tariqa: a chapter on repentance and its conditions; about the merits of the Nakshbandi tariqa; about the explanation of the steps of monotheism; comments on words widely used in Sufi terminology; about the ethics of the murid in relation to the sheikh; about the signs of true sheikhs and "false sheikhs", about the steps of the Nakshbandi tariqa, etc.

The composition of Sayfulla-qadi Bashlarov "Kanz al-ma'arif"

As for his other work “Maktubat”, this book was published in 1998 in Damascus by the publishing house “Dar an-nu‘man li-l-ulum” under the editorship of ‘Abd al-Jalil ‘Ata al-Bakri. As the editor writes in his preface: “This is the first edition of this precious book, which includes the letters of Sheikh Mir Khalid Saifulla al-Nitsubkri ... We got this manuscript, rewritten on 25 Rabi' II 1377 (November 20, 1957) one of the Kahib murids, perhaps Muhammad Umar al-Nakhri, who collected these letters. This work consists of eighty-seven letters of Sayfulla-qadi to his murids, which cover in detail many aspects of the ritual practice of the Naqshbandi and Shazili tarikats, as well as the answers of Sayfulla-qadi to the questions of his murids.

Sayfulla-kadi Bashlarov's composition "Maktubat". Damascus, 1998 (in Arabic)

Saifulla-kadi remains one of the most revered sheikhs among the murids of the most numerous tariqa line in Dagestan. In the 1990s, the Islamic University in the city of Buynaksk and the Islamic Institute in the village of Komsomolskoye, Kizilyurt District of Dagestan, were named after him. In the ritual practice of the Dagestan branch of shaziliyya, when performing rabit, for the spiritual connection of the murid with the mentor, by recreating the image of Sayfulla-kadi in the heart of his image, is taken.

Saifulla-kadi played an exceptionally important role in the spiritual life of the Dagestan Muslim society. Unfortunately, the name of this outstanding spiritual figure and peacemaker is little known to the general public. The creative heritage of Sayfulla-kadi has not been studied, and many of his works have not become public knowledge. However, in the memory of the people, he remains as a holy man, a wonderful scientist, a champion of the brotherhood of the entire Muslim ummah and social justice.

Venerable Sheikh Said Afandi on Sayfulla Qadi

The great sheikh of our time, Said-afandi, in his book Nazmabi, written in poetic form, says the following about Sayfulla-qadi:

“I love talking about sheikhs very much, because this is medicine for the hearts.

After he received deep knowledge of religion, Sayfulla-qadi set out to embark on the Sufi path, because in order to achieve the true goal of religion, Sharia obliges to have a murshid mentor ... Look at what great abilities Allah bestows on whomever He wants. Abdurakhman-haji from Asab was a great sheikh of that time, and Sayfulla-qadi in the tarikat surpassed him by 21 muraqab. Rejoice Sufis, dear brothers, strengthen your faith, for we have received great trophies. Thank Allah for Sayfulla Qadi on the Day of Judgment.

I congratulate you, O Sayfulla, kutb of excellent disposition... What an unenviable fate will be for those who did not recognize you and objected to your words. How will they meet the Prophet ﷺ?! I feel sorry for those ignorant Ulama who left this world without knowing about your greatness.

May Allah forgive them and have mercy on them. They were left without anything, because they relied only on their understanding. Their arrogance killed them...

Reasonable people are not afraid to ask those who know, and also, observing etiquette, follow the elders. True sheikhs respect each other, and between them there is no envy and non-recognition of each other. Therefore, Hasan-afandi, having learned that the "ocean" of truth is in Kumukh, went to Sayfulla-kadi, for a reasonable person follows a more knowledgeable one. And both pearls met with great joy, like father and son, like the Prophet ﷺ and Abu Bakr (r.a.). They became brothers-helpers for each other, like the prophets Musa (aleigyi ssalam) and Harun (aleigyi ssalam), and entered wills and other important information into books.

They, following the Prophet ﷺ and companions and reviving the Sunnah, brought great benefits to religion. They spoke about the Naqshbandi tarikat, clean from any innovations and shortcomings. They thoroughly explained the danger of false sheikhs and those who were deceived by receiving kashf (knowledge of something hidden) from Satan.

In the end, when the time came to leave this world, Sayfulla-qadi completely entrusted the work of the tariqa to Hasan-afandi, may Allah Almighty be pleased with them.

The last letter of Sayfulla-qadi to Hasan-afandi

In his book Talhis al-maarif, Hasan-afandi writes:

“From the written heritage of Sayfulla-qadi (may Allah cleanse the “mirror” of his heart (sirr)), and the following letter, which is the last of the letters written by his noble hand addressed to me, and the final message he sent to me before his death. May Allah grant us the best end of life, illuminate the grave of our Sayyid Sayfullah with the rays of His light (nur), and may Allah make him departed to prepare Paradise for us and our loved ones! Sheikh Sayfulla, quddis sirruhu (may Allah cleanse the "mirror" of his heart (sirru), in this letter cited the following words:

“From Khalid Sayfulla, a slave who fled from his Master, to his son (i.e., to the son of the servant of Allah Sayfulla-qadi), a particle of his soul, the keeper of his secrets, the joy of his heart, Hassan-afandi and his successors (caliphs) - to our dear friend, the pearl of his heart and his joy, al-Hajj Habibullah, their families and all murids, people of piety and faith. Peace be upon you and wish you success in your endeavors! Allah is always with you! May he grant you to be among the Sayyids and those leading on the right Path, about whom Allah says: “Oh yes, there is no fear for the Awliya of Allah, and they will not be upset” (Quran, 10:62).

Further. Verily, I entrust you to Allah Almighty, so that He saves you from everything that can upset you, and from everything that can lead you astray! I ask Him to make you governors (caliphs) on earth, heirs of the prophets, the best model for those who follow you, for those who have completely surrendered to Allah, turning away from the world, and for good people! I bequeath you to follow the true path, to give up claims to the phenomena of miracles (karamat). Your connection (nisba) is the high nisba of the Naqshbandiyya and Shaziliyya brotherhoods, which are not interrupted, but intensified day by day, and to their very last limits remain pure from the turbidity of the vicissitudes of this world, kept from innovations (bid "a), in spite of the false sheikhs ( Muta shayikhun). Their deeds will soon disappear and they will get nothing from these empty efforts, except confusion and troubles. Be diligent in the work that you have inherited! they do not have permission from their sheikhs to teach murids, and they slander their sheikhs with the help of false words and evil deeds only with the aim of acquiring wealth, as every honest and insightful person knows. , through whose efforts the essence of the tariqah will be distorted by introducing innovations (bid "a) into it. But his cause will quickly come to naught, and his henchmen will not long confuse minds and oppose the truth. Verily, Allah preserves His eternal religion!

And also know, O my beloved son, that the nature of this world is such that at all times a person, as a result of all his efforts, did not achieve his cherished dream, just as he failed to show all those praiseworthy qualities that he hoped and tried to see. in itself! And I also approached great deeds that I wanted to present to you in clarity, but Allah placed a barrier between me and these deeds, and I could not reveal the secret to you, and kept it all my life, relying on "maybe" and "probably". Indeed, by the will of Allah Almighty, everything in the world contains His wisdom, which can only be comprehended by those chosen by Him for this work. And everything that sunk into my heart [from above], I put into your heart, appointed you my heir and successor (caliph) before God in the leadership of His slaves, and gave you all the permissions (ijaza) received by me, and I also give permission for teaching religious sciences, I give permission in Lug-tariqat and in uvaysiya. And if the Lord God blesses me with the extension of my life, even for a little, I will write [all permissions of the ijaz] for you with my pen, which was written by our sayyids, such as, for example, Zainullah ash-Sharifi al-Ma "muri, Sayyid Ahmad al- Amasi, Muhammad Salih-Khani Kirmani, Muhammad Nur al-Bukhari and Sheikh Habib al-Rahman al-Kazimi al-Madani What did not reach me in writing (shajara - (literally: "tree") - a symbol for written permission; spiritual genealogy, a genealogy of Sufi brotherhoods with a list of the names of sheikhs through whom spiritual succession is transmitted. Included in the written document of permission - ijaza), but only orally, we will not give it, because there is no need to mention this and in verbosity. All is from Allah help and He is the Arbiter of destinies!

These days I have fallen into infirmity and feel very weak. My son Ghazammi, sent with this letter of mine, will tell you everything as it is. I tried many times to invite you to see you before leaving this mortal world, but various things prevented me from doing so. And yet, seeing with the heart and innermost mind (basyr) is better and more reliable than seeing with ordinary vision, and you are always in my heart and thoughts of you never leave me. I entrust my son Arslan Hussein to you. Be a father and brother to him and do not deprive him of your sincere instructions, and I hope in Allah Almighty that He will make him one of the righteous people of the Muslim community (ummah), as our Sayyid and Maulana "Abd al -Qadir al-Jilani, quddis sirruhu (may Allah cleanse the “mirror” of his “heart (sirr)). Perhaps Allah Almighty will reveal his innermost secret. This is easy for Allah.

The events of our time, like a flood, overwhelmed those living on earth and very few of those who could stay away from them, and I hope that you are among the last. Be with your companions always on the alert and in full readiness. The Almighty says: “Allah is enough for you and those who followed you from those who believed” (Quran, 8:64). You should not rush to answer for all those who contact you. After all, each of them addresses his own personal need. I hope that in this case, that the one who calls to the truth will call you to the truth by the truth. Indeed, Allah is with those who are patient!

I conclude the message not of my own free will, but because of the lack of strength to continue to continue to state the words on paper. That's all the thousands of wishes of well-being to you and all the best from my loved ones! Please don't leave me in prayer! Everything else will be communicated to you by the bearer of this letter, my son Ghazammi. As for what you wrote about such and such a person, I myself considered it best not to include words about him in the letter. He was among the deceived, Allah save us from such a thing, but his work will not continue for long. Keeping appearances (mudarat) in dealing with people like him is one of the ways to cure the diseases of our time, understand this! My many wishes for well-being to all, old and young, men and women! I ask them all not to leave me in their prayers!

Abdullah ibn Masud said:

When people today talk about the ties between the Caucasus and Tatarstan, they first of all mean the transfer of violence and extremism from the South of Russia to the Volga region. However, even 150-100 years ago this was far from the case. Outstanding spiritual figures of Dagestan and Abkhazia studied in Kazan and Ufa. Muslims from Tatarstan fled to the Caucasus from revolutionary terror in the early years of Soviet power.

"I love to talk about sheikhs, because this is medicine for the hearts."

Said-afandi al Chirkavi, "Nazmabi"

Biography

The fate of Saifulla-kadi (1850 - 1919), who lived an active and fruitful life, was closely intertwined with the fates of the great Tatar Muslim leaders of Kazan, Astrakhan, Ufa, Crimea of ​​that time. He received spiritual and secular education in educational institutions of Dagestan, Astrakhan, Saratov, Germany, Egypt. He was acquainted with many outstanding political and spiritual leaders of Russia of that time. Saifulla-kadi studied at the maktabe in the village of Nitsavkra, the Astrakhan Tatar Islamic madrasah, the Astrakhan Russian 5-year school, the Archibsky, Kudalinsky madrasahs.

In 1875, at the invitation of Sheikh Ilyas Hadji, he worked as a doctor and chiropractor in the village of Tsudahar, then as a clerk in the units of the Russian army stationed at that time in Kazi-Kumukh. On false suspicion of organizing an uprising in 1877 in Dagestan, he was sent into exile in the Saratov Province. Some of his friends from Astrakhan obtained for Saifulla-kadi the right to walk freely and work permits. There he met German doctors and began working at the Saratov Medical Center for German Doctors, at the same time he graduated from a medical school where junior medical staff were trained. In 1886, the medical center of German doctors gave him a certificate confirming his professional medical training and giving him the right to work as a doctor. Saifulla-kadi visited Germany several times, wrote medical works in German and Arabic.

After returning from exile in 1891, he began working in Vladikavkaz, and then as a doctor at the railway hospital in Rostov-on-Don. At the same time, Sayfulla-kadi improved his knowledge of the Russian language and mastered the Ukrainian language and got acquainted with the prominent Tatar educator Ismail Gasparinsky. At this time, their joint attempts to build a madrasah in Abkhazia in order to expand Islamic education fall. In 1894, Saifulla-kadi returned to the city of Astrakhan and began working as a neuropathologist, self-educated in Eastern philosophy, Sufism and Muslim jurisprudence, and continued to write works on Islamic religion and medicine. He helped the Astrakhan clergy and Muslim educational institutions. In 1903, the Department of Medicine of the Russian government issued him a doctor's degree.

In 1904, Saifulla-qadi was elected a delegate to the State Duma of Russia from the Caucasian Muslims. In the same year, he went to the Islamic University of Cairo Al-Jami "al-Azhar, which he graduated with honors as an external student. At the insistence of a prominent Tatar educator and teacher Ziyaul Kamali Sayfulla-kadi came to Ufa to help organize work and study at the first Islamic University in Russia. They met in 1905 during the organization of the Union of Muslims of Russia. Sayfulla-kadi began teaching oriental philosophy, Sharia and tarikat at the Islamic University of Ufa in 1906. In 1908, he returned to Dagestan and engaged in the improvement of knowledge with the Sufi sheikh Khasbulat Kosteksky. A few months later, on the recommendation of Khasbulat Kosteksky, in search of a spiritual mentor, he went to Sheikh Muhammad-Zakir Chistavi. And after his death, he searched for a sheikh for a long time, but did not find. Then Ravkhani (spirit) Muhammad-Zakir ordered him to go to Zainulla Rasuli in the city of Troitsk, Chelyabinsk province.In May, in the presence of invited guests and with the confluence of numerous Sheikh Zainulla Sharif Rasuli of jurists declared Saifulla-qadi a sheikh, elevated him to the rank of murshid. From 1914 to 1916, Saifulla-qadi worked as a teacher in Kazan at the Ghaffaria and Muhammadiya madrasah, which was led by his spiritual brother and kunak Galimdzhan Barudi.

Sayfulla Qadi left a significant legacy in the field of Sufism and medicine. The most famous are his following works: “Kanz al-ma” arif fi asrar al-lata “if”, “Mawafik as-sadat fi havz al-muradat ahl as-saadat” and “Maktubat Khalid Sayfullah ila fukara” ahl Allah. The last book, consisting of eighty-seven letters of Saifulla-qadi, describes in detail many aspects of the practice of the Naqshbandi and Shazili tarikats.Saifulla Qadi and his students devoted themselves to serving religion, protecting and preserving its values.They played an exceptionally important role in the spiritual and socio-political life Saifulla-kadi knew Arabic, Avar, Lak, Persian, Turkish, Azerbaijani, Kumyk, Tatar, Kazakh, Bashkir, German, Ossetian, Balkar, Chechen, Russian, Ukrainian languages.

Zainullah Sharifi Rasuli brought Saifulla Qadi to perfection and gave him permission to study the Naqshbandi tariqa, the science of hadith and all other explicit and hidden sciences. Later, Sayfulla-qadi entered the Shazili tariqat under the tutelage of Sheikh Muhammad Salih, who gave him the right to study the Shazali tariqa. He also had the permission of Sheikh Muhammad Murad Manzalavi to study the Qadiri tariqa.

Sayfulla-qadi about meetings with Muhammad-Zakir Chistavi

“I came to him by the mercy and care of Allah Almighty and found him an endless ocean of grace, and happiness spread from him, and his noble forehead exuded divine light (nur). He attained the knowledge of Allah, and did not have any shortcomings in relation to the religion of Allah. I never saw him make worldly talk. He spent all his time in muraqabah (a special degree of remembrance of Allah), and he was very happy with my arrival. He had more than 1500 murids, and he put me in a place of honor. If we happened to be together at a meeting, he called me to his place and seated me next to him. He possessed such dignity and authority, from which the minds were amazed. I stayed with him for a certain time, and he ordered me to be in seclusion for 40 days, performing the vird “sultanu dhikr”. And then he taught (talkin) me the words "La ilaha illallah".

With the permission of my sheikh, I decided to go to my sick mother, but before that I approached my mentor and, turning to him, said: "I will return to you." The Sheikh smiled and said, "Then you won't see me." After parting with my mentor, I was overcome by a strong sense of chagrin and sadness. Soon Sheikh Muhammad-Zakir left the mortal world.

Sayfulla-qadi about meetings with Zainulla Rasuli

After his death, in search of a true mentor, Sheikh Sayfulla-qadi, he went to Istanbul, then to Aleppo and Damascus. But he did not meet a mentor there with whom he was pleased. This is how he says about it: “After the death of my sheikh, I was left like a thrown grain, not knowing what to do. I went to everyone I heard of as a sheikh, but after I saw Muhammad-Zakir, my heart did not go to any of them. Then an order came to me from the rabhani of my sheikh to go to sheikh Zainullah al-Mamuri ash-Sharifi Rasuli from Troitsk. I met with Sheikh Zainullah al-Sharifi, the son of Habibullah, the successor of Ahmad Ziyauddin al-Kamashkhanavi. I found him the chief sheikh of his time. There was a crush at his house due to a large number of people wishing to visit him, I have never heard of such a thing. He brought me closer to him and found a special place for me among his successors (khulafa). After completing all the levels of murakabah, he ordered me to retire in worship for 40 days. Then our Sheh Zainullah, may Allah help the Muslims, by lengthening his life, gathered all his successors, great Ulama and Sheikhs, and organized a great treat for them. There may have been more than 500 people there. And in front of them, he gave me a document (ijaza), allowing mentorship in the Naqshbandi tarikat, sealing it with his seal. Then he addressed the audience with a sermon, from which we were trembling, and all those present began to cry, fell into ecstasy (wad). And he said: “This man, Mir Sayfulla, is my successor (caliph) and bears my trust (i.e., receives my spiritual inheritance). He is my spiritual son, his hand is my hand, his acceptance is my acceptance, Allah is his protector in this and the next world. I hope you will respect me by showing respect to him, and will honor me by honoring him.” Then he made a prayer for me and all Muslims and everyone said “Amen”. Then he ordered me to make dua to Sheikh Muhammad Murad, as well as to several righteous people. After that, they all got up and began to kiss my hand, and my body seemed to melt from severe embarrassment in front of him and others. Then he put on me the robe (khirka) mentioned above and seated me next to him, ordered me to take up mentorship. I repeatedly asked him not to entrust me with this work. Then he said: “This is my order for the sake of Allah, and from Allah. You do what you were made to do."

Ustaz of the three tarikats: Saifulla-qadi Bashlarov

Sh.Sh. Shikhaliev

Saifulla-qadi Bashlarov is a Muslim scholar and Sufi teacher, from whom the local branch of the Shaziliyya brotherhood originates. He was also the sheikh of the Nakshbandi and Qadiri tarikats. His full name, often mentioned in written sources, is ash-sheikh al-mud-jahid Mir Khalid Sayfullah b. Husayn b. al-hajji Musa b. Bashlar an-Nitsubkri al-Ghazi-Gumuki. Unfortunately, very little information has been found in written sources regarding the biography of Saifully-kadi Bashlarov. Part of the information about him is contained in the biographical work of his successor Hasan Khilmi al-Kakhi (Kakhibsky) "Siraj as-Sa "adat". One of the lists of this work in Arabic was discovered by us in the village of Akhalchi, Khunzakh region, as part of an archeographic expedition in 2006 under the direction of A. R. Shikhsaidov. This list formed the basis of this article. A number of information about his biography is available in the work "Maktubat Khalid Saifulla or Fukara "Ahl Allah". A more detailed biography of him is given by M.A. Abdullaev in one of his monographs. A number of information about the life of Sheikh Saifully-qadi was told by his paternal grandson Saipullah Huseynovich Bashlarov. Information about Sheikh Sayfulla-qadi S.G. Bashlarov was partially told by his father Hussein (1889–1949), partially by his mother, and he collected some of the material from his relatives. Information about Sheikh Sayfull-kadi was recorded in a conversation with S.G. Bashlarov in December 2002. A number of points in his biography largely coincide with the information given in the work of M.A. Abdullayev.

Sayfulla-qadi (1853–1919)

Saifulla-kadi Bashlarov was born in 1853 in the Lak village of Nitsovkra, not far from Kumukh (Gazi-Gumuk), the capital of the Kazikumukh Khanate (now the Laksky district of the Republic of Dagestan) in the family of a gunsmith Hussein. He was a member of the local Muslim intelligentsia. From his father's side, there were doctors, officials, artisans in his family. Saifulla's father-kadi Hussein Bashlarov and his five brothers graduated from the well-known madrasah in Nagorno-Dagestan in the village of Sogratl. Uncle Abdullah Bashlarov was a good doctor. In the last period of the Caucasian War, he and his family moved to the territory of the Imamat of Dagestan and Chechnya, and almost until the very end of the war he served as a doctor with Shamil's troops. Another uncle, Gazi Bashlarov, after the end of the war, took the post of village foreman ( yuzbashi) Nitsovkry in the Russian administration of the Dagestan region. Hussein Bashlarov worked as a jeweler and gunsmith. Soon after the capture of Imam Shamil in 1859, he opened a workshop in Astrakhan, where in 1861 his family also moved to him.

According to available information, Saifulla-Qadi received his primary Muslim education at home. In Astrakhan, he studied at one of the local madrasas, and then went to a Russian school for another five years, where he learned Russian quite well. During the years of study in Astrakhan, he met the Tatars who studied with him in the madrasah and in the Russian school, who later had a significant impact on his work. In 1869 he returned to his homeland, where he got a job as a clerk at the Russian garrison in Kumukh. In Nagorny Dagestan, he continues to study, improving his knowledge in Arabic, rhetoric, logic, hadith and fiqh, first with the famous scientist in Dagestan Hasan al-Kudali, from whom he also began to study medicine. In the village of Kudali (now the Gunib region), he met his future successor Hasan Hilmi al-Kakhi, with whom he maintained friendly relations in the future. From 1871 to 1875 Saifulla-qadi studied at the Sogratli madrasah with the famous Naqshbandi sheikh Abdurakhman as-Suguri (Sogratlinsky) in Dagestan, with whom his father Hussein also studied at one time. According to some information, Abdurakhman as-Suguri wanted to open in the village through Sayfulla-kadi. Nitsovkra is a new type of madrasah, where, along with religious disciplines, secular ones would also be taught. He explained this by the fact that many Dagestanis, having received a spiritual education, could not always find work in their specialty, and they had to learn other professions in search of earnings. Therefore, Abdurakhman al-Suguri considered it necessary that, in addition to scholars and theologians, this madrasah would train specialists of various professions - doctors, jewelers, gunsmiths, etc. Unfortunately, this idea of ​​Abdurakhman al-Suguri was not put into practice.

Already in his youth, Sayfulla-kadi experienced persecution by the Russian authorities, who feared a Muslim rebellion in the North Caucasus. There is evidence that he was exiled to the Saratov province on suspicion of participation in the anti-Russian uprising of 1877 and ties with the Sogratli sheikh. In this regard, one letter from Sayfulla-qadi, dated June 27, 1878, is interesting. : “... Everyone is in health and well-being, and we are saddened only by separation from you ... Everything that happened to us (meaning the arrest of the participants. - Sh.Sh.), happened not by our will, but according to the decision of the Almighty Allah and His prescription, which nothing will change. And in us there is nothing but humility to His will and submission to it ... ". Further, Sayfulla-qadi writes about the inventory of the property of the exiled prisoners, carried out by representatives of the tsarist administration, about the procedure for releasing those arrested for work, about volunteers who signed up for the front. It is noteworthy that during this period, Sayfulla-qadi himself was in his homeland, as evidenced by the end of the letter: “From your servant Sayfulla b. Husayna al-Nitsubkri 25 Jumada II 1295 (May 28, 1878). And I, the said Sayfulla-kadi, am in Kumukh in the house of the late Haji Ad. Probably, Sayfulla-kadi was exiled to the Saratov province in a later period.

In exile, through the mediation of local influential Tatars, Saifulla-kadi was attached to work with German doctors invited by the Volga colonists from Germany. Among the Germans, Sayfulla-kadi, already having an elementary medical education, improved his knowledge of medicine. For almost eleven years, working with the Germans, he not only mastered the German language, but also wrote three books on medicine. One of these works on medicine in Arabic with recipes in Russian, Latin and Lak is kept in the Russian Federation by the IIAE DSC RAS. Another work in Russian, along with most of his books, was lost during the pogrom by Denikin's troops of his house in Temir-Khan-Shura. His third work on medicine in German, according to Saipullah Bashlarov, was in the hands of his father's brother, Haji-Abakar. Unfortunately, nothing is known about the fate of this work.

There is information that in 1889 Sayfulla-kadi was certified by German doctors and received a medical diploma, which allowed him to become a practicing physician. Until 1891 he worked as a doctor in the Volga region, then three years in Vladikavkaz and another four years in the railway hospital of Rostov-on-Don. After many years of medical practice, in 1905 he received a place in one of the renovated madrasahs of Ufa, where he worked until his return to Dagestan in 1909. It should be noted here that, unlike contemporary Dagestan scientists, who were expelled at different times for participation in the uprising of 1877, Saifulla-kadi more easily adapted to the Russian reality alien to him in exile. Along with the traditions of medieval Dagestan learning, he absorbed the ideas of Muslim renewal from the Volga region, as well as secular European science. On the other hand, this made him more acutely aware of his restlessness, isolation from both European and Muslim culture. It is no coincidence that upon arrival in Temir-Khan-Shura, in one of his letters to Hassan al-Kakhi, he wrote that he was in some confusion: “Once a hoopoe, being in its nest with a bad smell, naturally, feeling disgust, wanted to fly to another, cleaner nest. One of his bird friends asked him, "Where are you going to move?" The hoopoe replied: "My nest smells bad, and I want to move to a clean nest." Then the bird said: "Resettlement will not help you, since the problem is not in the nest, but in you." The same condition as this bird, and I have. I thought that by moving here, by changing my place of residence, I would be in a better position than I was in my homeland. However, I am more confused here than I was at home.”

Upon returning home, with money allocated by large Kazan and Astrakhan industrialists and merchants, he built a house in Temir-Khan-Shura near the railway station. It should be noted that wealthy Kazan and Astrakhan businessmen financed many trade operations and charitable activities of Saifulla-kadi. In particular, with their money, Sayfulla-kadi bought, through the mediation of the famous Dagestan scientist and educator Abusufyan Akaev (1872–1931), 25 hectares of land in the village of Upper Kazanishche and transferred them to the cemetery, where he himself was later buried. Large Tatar industrialists wanted to open their trade missions in Temir-Khan-Shura through Sayfulla-kadi in order to buy from the population products of local craftsmen: weapons, jewelry, products of Kubachi masters, carpets, cloaks, etc., to develop trade relations with Dagestan . However, these plans were thwarted by the 1917 revolution.

Saifulla-qadi joined the teachings and religious practice of Sufism in exile, where he spent most of his conscious life. His first mentor was the Naqshbandi sheikh Khasbulat al-Kustaki (Kosteksky), one of the successors of the famous Naqshbandi sheikh Mahmud-Afandi (1810–1877), originally from the village of Almaly, located in Northern Azerbaijan, after whom a separate branch of the Naqshbandiyya-mujadidiya in the North Caucasus is named. - mahmudiya. This is how Saifulla-qadi describes this meeting: “We were closely connected with the famous scientist Khasbulat al-Kustaki.

I studied with him and read under his guidance the book “Silk al-‘ain” (an essay on Sufi ethics by the author ‘Abd al-Qadir b. Habib al-Sawadi, which was widely popular in Dagestan). Then I told him that I wanted to become his murid. He said: “The soul of my sheikh Mahmud al-Almali appeared to me and said that your mentor will be Sheikh Muhammad-Zakir al-Chistavi, who occupies a high position [in Sufism], and that you will be with him in the spring.” I got confused by this. And he said to me again: “I hoped that you would become my son, but the command is from Allah, and it will happen that you will meet with Muhammad-Zakir, may his secret be holy.” After this conversation, I fell ill and stayed in Kostek for four months. Then in the spring I said goodbye to him and went to Muhammad-Zakir al-Chistavi.

Muhammad-Zakir al-Chistavi was one of the murids of Mahmud al-Almali, whom he later elevated to the rank of mentor (murshid), giving Muhammad-Zakir permission to mentor (ijaz). Soon he met with the Naqshbandi sheikh Muhammad-Zakir. Here is how he describes his meeting with him: “Sheikh Abu 'Ubaida al-Husayni told me that his sheikh once told him about our upcoming meeting with him (that is, about the upcoming meeting of Sayfulla-qadi with Muhammad-Zakir al-Chistavi) . He was a great sheikh with a number of virtues. I have never seen him ever talk to anyone about worldly things. Once, when I came to him, he made murakaba(one of the techniques in Sufi ritual practice, denoting self-control, that is, control of one's own feelings, observation and management of them). When I met him, he was glad to see me. Together with him at our meeting there were about one and a half thousand of his murids. Muhammad-Zakir seated me next to him, and while I was next to him, none of his murids sat down. He instructed me to do sultan al-dhikr(the highest degree of theomnemia ( dhikr) in the Nakshbandi ritual practice) for forty days. Soon, with the permission of his sheikh, he left us and returned to his homeland ... I said that I would return to him a second time, to which he smiled and said: "You will not see me again." After the death of Muhammad-Zakir, in search of Sheikh Saifulla-qadi, he visited Istanbul, Aleppo, Damascus, and then returned to his homeland.

Later, Saifulla-qadi chose as his murshid another sheikh of the Khalidiya branch, Zainullah-afandi Rasul-i al-Ma'muri (Rasuleva, d. 1917), a supporter of the new method of teaching in the Muslim school (usul-i jadid). In the city of Troitsk in the Urals (now the Chelyabinsk region), he led a large Sufi khanaka. In one of his letters to Hassan al-Kahi, Sayfulla-qadi describes in detail the circumstances of his meeting with Sheikh Zainullah-afandi. “Once the soul of my sheikh instructed me to go to Sheikh Zainullah al-Mamuri ash-Sharifi, who lives in eastern Siberia. After that, in a dream I saw a saint ( wali) Abdullah al-Kubi, who also told me: “You need to go to Zainullah. After that, I again saw Muhammad-Zakir in a dream, who, after checking me, gave me permission to mentor ( ijazu) and called me " uwaisi". This is the name of sheikhs who received permission to mentor not from living sheikhs, but in a different way, for example, in a dream. After that I went to Zainulla-afandi. On the way, I met one person who spoke to me in Arabic, and this was in a place where there was not a single Muslim! ... Together we continued on our way, and this person turned out to be a deep scholar, a perfect sheikh, one of the successors of Zainullah, who also walked towards him. So we arrived in the city of Troitsk and stayed at a hotel. My companion went to the sheikh and returned in a good mood... In the morning I met with Zainullah, the son of Khabibullah, the successor of Sheikh Ahmad Diya ad-Din al-Kamashkhanavi. (One of the well-known sheikhs in the "golden" Naqshbandi chain, the successor of the well-known in the Middle East, Sheikh Jamal al-Layli al-Makki). He was a model of his time and the most learned man of his era. He surpassed in his dignity whatever the limits of descriptions [of his positive qualities]." For a certain time, Sayfulla-qadi was under the mentorship of this sheikh, who in August 1907 elevated him to the rank murshid. At the same time, he handed over to Sayfulla-qadi a robe attributed to the fourth righteous caliph and sheikh of the tariqa ‘Ali b. Abi Talib. Traveling a lot in the Volga region and the North Caucasus, Sayfulla-kadi became close in the city of Astrakhan with another Naqshbandi sheikh, who did not belong to the Khalidiya branch. It was Muhammad Salih b. ‘Abd al-Khalik al-Ijawi al Karaman-khani (from the village of Karmanovka?) al-Hanafi an-Naqshbandi. The latter was also the successor of the Shadhili sheikh from Medina, Sayyid Muhammad Ali Zahiri al-Vitri al-Husayni al-Madani. In March 1915, he handed over to Sayfulla-kadi ijazu Shazili tariqa. Sayfulla-qadi was also a sheikh of the Qadiri tariqa.

In Dagestan, Saifulla-kadi had many students. His main successor was the aforementioned Hassan Hilmi al-Kakhi (d. 1937) from the village of Kahib (now the Shamil region), who had previously been elevated to the rank of murshid by Abd-ar-Rahman-afandi from the villages. Assab (d. 1905) and Shuaibom-afandi from the village of Baginub (d. 1909-12). Saifulla-kadi conveyed to Hassan Hilmi ijaz three tarikats at once - Nakshbandi, Shazili and Qadiri. Further silsila, uniting representatives of these three brotherhoods, went in Dagestan through the Avar sheikhs - the successor of Khasan Kakhibsky Muhammad from the village of As-sab (d. 1942), Humaida-afandi from the village of Andykh (d. 1952), Muhammad Khusain from the village of Urib (d. 1967), son of Hasan Kahibsky Muhammad Arif (d. 1977), Muhammad Sa'adu-haji from the village of Lower Batlukh (d. 1995), Abd al-Hamid-afandi from the village of Upper Inkho ( d. 1977), Khamzat-afandi from the village of Tlokh (d. 1977), Muhammad-afandi from the village of Khuchada (d. 1987), Badr ad-dina-afandi from the village of Botlikh. The penultimate student was Said-afandi Chirkeyevsky. He, in turn, gave ijaz from only the Shazili tariqat to their murids Arslanali-afandi (born in 1954) from the village of Paraul in the Karabudakhkent region, Abd al-Vakhidu-afandi from the village of Kakamakhi in the Levashinsky region and Mulla Muhammadu from the Zakatala region of Azerbaijan.

Sayfulla-kadi Bashlarov's composition "Maktubat". Damascus, 1998. (In Arabic)

In his views as a Sufi mentor, Sayfullu-kadi was especially worried about the activities of a number of clergymen who claim to be a Sufi sheikh, but who have no grounds for this. It is no coincidence that in his letters he paid special attention to the choice of a true sheikh by those who decided to devote themselves to Sufism. In one of his letters to Hassan al-Kahi, he wrote: “…Know, O brother, that Allah has righteous servants who exist to strengthen religion. Allah has given certain deeds of His creatures into their hands so that they do what is good for people, in accordance with the wisdom of Allah and His command ... You are appointed for this work. And many times praise be to Allah for entrusting you with this matter... Always adhere to what the Sheikh has entrusted to you, even if his commands contradict your convictions, for he is truly the healer of your heart who knows what you do not know. Indeed, they are the trustees of Allah Almighty on Earth. And no one has a way to harm them with thoughts, words ... Further, you asked me to give instructions to you. The one who asks is more intelligent and more knowledgeable than the one who is asked!!! What instruction can there be from one whose life was spent in carelessness, his time was spent in the desert so that he lost his mind, became confused, he who cries for being careless towards the Almighty. (Here, Sayfulla-qadi deliberately belittles his dignity, thereby raising high the degree of Hasan al-Kakhi as a sign of his respect for the latter. - Sh.Sh.). I am writing to you because of the friendship and affection between us... Know, brother, that there are many murids in our time. There are even more of those who claim to be sheikhs than murids... Do not communicate with the majority of sheikhs of our era, with their murids and with those who argue with them. I have traveled in many countries and conversed with various slaves [of Allah], and I have not seen or heard more harmful, more vile and more distant from Allah Almighty than those who claim to be the most perfect Sufis. They consider their essence of the soul to be perfect and outwardly manifest this in their image. However, they do not believe in Allah, in His messenger and in the Day of Judgment. They do not adhere to the rigid framework of Sharia. I saw many of these in Dagestan. They claimed to be sheikhs, however, they were not followers of the perfect sheikh. Some of them claim that they received permission [for mentoring] from the soul of the sheikh or in a dream. This is nothing but their fantasy, may Allah curse them all. May Allah protect you from even one of them living in your village. They have no other concern than these mortal worldly goods. May Allah protect us from this... Protect your eyes from [such] sheikhs, [their] murids and beware of their company. By Allah, this is a clear delusion. A meeting with a shaitan is safer than a meeting with them... Know, O brother! If a murid comes to you from another sheikh and asks you to become his mentor, you need to instruct him to return to your first sheikh and explain to him that if his first sheikh had not been true, then the soul of this murid would not have turned away from him, because the soul tends to the bad. And bring this instruction to him. This will show the perfection and truth of your tariqa. I saw many of our sheikhs, may Allah forgive them, who attracted other murids with embellished, false words and false cunning. May Allah protect us from this deceit, especially from being attracted to the rich only because of their wealth, or from increasing the number of murids, thanks to which [the sheikh] will become famous among the people ... If the sheikhs in our time are not able to know their souls and do not can distinguish faith from unbelief, how can they know Allah Almighty and on what path can they guide [people]? O my brother! Indeed, in our region, outsiders have fallen into the great [Naqshbandi] chain because of the sheikhs who introduce innovations. By making these innovations, they attract the hearts of people to themselves. And [people] believe that these innovations are in addition to this tariqa! !! But that's not the case at all. On the contrary, the society [of such sheikhs] is zealous in the destruction and annihilation of the tariqa. They do not know the true essence of the great [sheikhs] of the tarikat. May Allah Almighty guide them to the right path! Such murids and their mentors need the help of the great sheikhs, their support and following their examples.” Further, Sayfulla-qadi shares his philosophical reflections on the difficulties and trials that haunt a person in this world: “... I know that you do not have much wealth in this mortal world. Moderation is better for you than a world filled with gold. You know that the world is a dungeon for the believer, and this dungeon is inherently equal to pain, grief, and misfortune. And you should not worry about the change in your condition and the lack of hope for anything. Indeed, after hardship comes ease. Allah Almighty combines one difficulty with two eases. And I say: there is no difficulty in following religion, there is no ease in committing sins, and there is no honor and glory in oppression and lawlessness. Worldly affairs are those in which there is no profit. There is no dignity in this world as long as a person is not engaged in spiritual self-improvement. Call on your murids to piety and fear of God, for this is a great mercy for them. And I ask Allah to grant us the right path. This is all, and peace [to you] from the servant of the weak Mir Sayfullah al-Husayni. February 27, 1304 (1887)."

In his religious outlook, Saifulla-kadi firmly defended the interests of the Sufi traditions in Dagestan. In this regard, another letter of his addressed to Hasan al-Kahi is interesting. Somehow, Hasan al-Kakhi fell into the hands of poems attributed to the famous scientist and politician Najmuddin al-Khutsi (Gotsinsky), with criticism of some provisions of the Naqshbandi teachings contained in Hasan al-Kakhi's book "Tanbih as-salikin". Hassan al-Kakhi, in turn, turned to Najmuddin al-Khutsi with a request to clarify whether the authorship of these verses is really attributed to him. Najmuddin al-Khutsi answered evasively that he did not remember whether he really wrote these verses. Then Hasan al-Kakhi addressed the same question to Sayfulla-qadi, to which he replied: “Truly, these verses are undoubtedly written by him, do not doubt it!” The fact that Sayfulla-qadi immediately identified the authorship of these verses may indicate that he was well acquainted with the poetic work of Najmuddin al-Khutsi, so he immediately identified the author by the style of presentation. Further, refuting the opinion of the author of these verses, Sayfulla-qadi adds: “If he (Najmuddin al-Khutsi) denies the legitimacy [in Sharia] of dhikr with the heart (one of the methods of Naqshbandi ritual practice) and considers it an innovation ( bid'ah) [in Islam], which means that he considers the words of the great Naqshbandi sheikhs Imam Rabbani, Khalid Sulaymani and others to be an innovation. The one who denies the principles of the Naqshbandi tariqa himself first needs to know the meaning of the Naqshbandi teachings ... Each tariqa has its own characteristics. Some make a quiet dhikr, as in the Naqshbandi tariqa, others make a loud dhikr, as in the tijaniyya and kadiriyya tariqats, others start with a loud dhikr and end with a quiet one, as in the shaziliyya and madaniyya tariqats. Each of these tarikats has its own structure and form. And to deny silent dhikr in the Nakshbandi tariqa is nothing but ignorance. Attributing loud dhikr to the Naqshbandis is also ignorance and one of the proofs of the false sheikhism of those who claim so ... And what the condemned says a lim heretic Najmuddin al-Khutsi, is of no importance.”

Saifulla-kadi was not only a prominent scientist and Sufi, but also took an active part in the social and political life of Dagestan. He was one of the founders of the Union of Muslims of Russia (SMR). In 1905, Saifulla-qadi was elected to the governing bodies of the RMC. Upon his return from his first exile in 1909, he was elected qadi at the Dagestan People's Court in the city of Temir-Khan-Shura. Opinion M.A. Abdullaev that Saifulla-qadi was the mufti of Dagestan is not true, since it is known that Najmuddin Gotsinsky was elected the first mufti of Dagestan at the all-Caucasus congress in Vladikavkaz in May 1917. Saifulla-qadi remained at the post of qadi in the Dagestan People's Court until 1913, when he was again expelled from the Dagestan region, this time to the Kazan province. The reason for his secondary exile was Saifulla-qadi's support for the anti-clerk uprising, the spontaneous movement of Dagestan Muslims against the introduction of Russian record keeping in the rural and people's courts of the region, which operated according to Muslim and customary law. However, already in 1915 he was acquitted and returned to Dagestan, as evidenced by the entry in the registration journal of the governor of the Dagestan region No. 62 dated March 6, 1914: “Mr. this day in the village courts of Russian clerks to conduct all cases that are in legal proceedings in the village courts in Russian, with the appointment of a salary of at least 30 rubles, and ordered the return of Saifulla Bashlarov, who is in exile in Russia, to his homeland in a year. Returning to his homeland, Saifulla-kadi continued to work as a qadi until his death in 1919. After the February Revolution of 1917, Saifulla-kadi became a member of the Russian Constituent Assembly, joined the Dagestan Provisional Regional Committee.

He developed good relations with the Bolsheviks and their Dagestan supporters from among the liberal Muslim intelligentsia, such as Makhach Dakhadaev, Jalaluddin Korkmasov, Ullubiy Buynaksky, Said Gabiev, Alibek Takho-Godi. After the establishment of Soviet power in Dagestan in 1918, he was appointed head of the Department of Spiritual and Sharia Affairs of the Dagestan Military Revolutionary Committee. At that time, he enjoyed great prestige in Dagestan. Prominent political and religious figures of Dagestan, when solving complex political and religious issues, turned to Sayfulla-kadi. Having good relations with the leaders of the Bolsheviks, it is natural that he did not support Najmuddin Gotsinsky, who was striving to fight against the socialists. Saifulla-qadi was among those who objected to the announcement of Najmuddin Gotsinsky as an imam, explaining that this was incompatible both with the current political situation at this stage and with the establishment of Islam. In this regard, it is necessary to cite an incident that occurred during the Andi events - at the mountain congress in Andi in August 1917. This information was kindly provided by S.G. Bashlarov, according to an eyewitness of the conversation between Sayfulla-kadi and Najmuddin Gotsinsky in Andi, Kamil Sheikhilov (died in 1961), a native of the villages. Chitab of the Charodinsky district, son of the colonel of the tsarist army Sheikhilav Kamilov.

The next day after the election of Gotsinsky as imam, when all the invitees arrived in the village of Andi, Saifulla-qadi met with the imam, between whom the following conversation took place:

Najmuddin Gotsinsky: Why did you come - as an envoy of the Bolsheviks?

Sayfulla-kadi: I came not as an envoy of the Bolsheviks, but as your kunak.

"And what do you want to offer me?"

– I do not distribute leadership positions, I do not appoint or remove from them. But if you take the side of the Bolsheviks, then you will become the head of the Department of Spiritual Affairs instead of me. And I myself will go to Nitsovkra and take up the spiritual education of the youth.

- As for me, I do not need any power, no position, no wealth. Everything I do, I do according to the will of the people. If the people are against it, I will not fight the Bolsheviks.

- The forces of the Bolsheviks, whom you oppose, are becoming more and more all over Russia. Not only in Dagestan, but throughout Russia there is no force that can stop the Bolsheviks. Moreover, you with your daggers will not stop them. Understand, as long as we, the clergy, exist, the Bolsheviks will have to reckon with us. By taking their side, we will thus be able to remain Muslims and guide people on the path of truth, but if you go against them, they will destroy the entire color of the Dagestan people. Only women and children will remain, to whom they will dictate their terms. Your path leads to death.

You yourself, in the end, either emigrate to Turkey, or be destroyed by the Bolsheviks.

After a little thought, Najmuddin Gotsinsky shook his head, looked around and said that everything had already gone too far, people would not understand his act, and he could not reverse the present. Parting, Najmuddin Gotsinsky asked the sheikh what would happen to the Bolsheviks themselves later? Saifulla-qadi asked to bring him two river stones, to which Gotsinsky's retinue burst out laughing: do they want to beat the imam?

“This is what will happen to them,” the sheikh replied, taking a stone in both hands, rubbing them against each other, explaining that the Bolsheviks would soon begin to destroy themselves. As is known, later repressions really began, and many of those who asserted Soviet power in Dagestan ended up in the dock.

Ziyarat Sayfulli-qadi Bashlarova

Death found him at the beginning of the civil war in the North Caucasus. He died on the night of Monday, before the morning prayer on the 1st Safar, 1338 AH. / October 25, 1919 His death was also covered with legends. As Hasan al-Kakhi writes, on the night of the death of Sayfulla-qadi, one of his murids had a dream that Sayfulla-qadi had died and the Prophet Muhammad himself, along with his companions, appeared at his funeral prayer. After that, the angel Gabriel appeared along with other angels and also performed the funeral prayer.

Then the Naqshbandi sheikh Mahmud al-Alma-li appeared with the rest of the dead sheikhs, and they performed a funeral prayer over the body of Sayfulla-qadi.

The composition of Sayfulla-qadi Bashlarov "Kanz al-ma'arif"

Interesting information related to the death of Sayfulla-kadi is given by his grandson S. G. Bashlarov. When in 1919 Denikin's troops captured Temir-Khan-Shura, Sayfulla-kadi lay seriously ill in his house. At first, Denikin's people did not bother Sayfulla-qadi as the spiritual leader of the Muslims. However, on the night before the death of Sayfulla-kadi, one of the officers of Denikin's army came to their house and warned his wife that someone had informed them about the close cooperation of Sayfulla-kadi with the Bolsheviks and in the morning they should come and arrest him. His wife Pakhanai called the murids of Sayfulla-kadi, who decided to take him to Nitsovkra. For this purpose, they knocked together a large box, placed Saifulla-kadi in it, covered it with straw, harnessed two of the skinniest bulls so that when they left Temir-Khan Shura they would not selected Denikin. When leaving the city, they were stopped by the Denikin guard, however, seeing that their cargo was of no value, they let them go. Among the murids who took out Sayfulla-kadi was Kamarutdin, a resident of the village of Upper Kazanishche, and two more murids of Sayfulla-kadi. Having reached the village of Lower Dzhengutai, they opened the box, but found that the sheikh had already died. Then Kamarutdin gave them the will of Sayfulla-kadi to bury him in the cemetery of the village of Upper Kazanishche and insisted that he be buried there. After his death, Pakhanai took out part of the property and a number of books of Sayfulla-kadi and returned to her village Kakashura, where she was from. The rest of his property was looted by Denikin's men, and the remaining books were burned. Thus, Sayfulla-kadi was buried in the cemetery of the village of Upper Kazanishche (now Buynaksk district), where he spent the last years of his life. A ziyarat was built near his grave, which is still visited by numerous murids of the Shazili tariqat. In addition to his grave, in this cemetery there are ziyarats of other sheikhs of the Dagestan branch of the Shaziliyya and Naqshbandiyya - Muhammad ‘Arif al-Kakhi (Kakhibsky), the son of Hasan al-Kakhi and Muhammad al-‘Asavi (Assabsky).

Sayfulla-qadi left a significant legacy in the field of medicine and Sufism. In the Manuscript Fund of the Institute of History, Archeology and Ethnography of the Dagestan Scientific Center of the Russian Academy of Sciences, the manuscript "Da'irat al-ma'arif at-tibbiya" is kept. This essay is a practical guide to medicine. It is dedicated to various diseases of humans and animals and medicines for their treatment, preparation of preparations. The book contains translations of recipes from German and Russian into Arabic. The names of the preparations are also given in German. The manuscript also contains arabic notes made in some Dagestan languages.

Among his most famous works on Sufism are “Kanz al-ma'arif va asrar al-lata'if” (“Treasury of knowledge”), “Mawakid as-sadat” (“Positions of the saints”), “Maktubat Khalid Sayfullah ila fukara' ahl Allah" ("Letters from Khalid Saifullah to the poor [slaves] of Allah"). As for his work "Kanz al-ma'arif", this is one of the largest works on Sufism, written by Dagestan authors of the 19th-20th centuries. The preface of one of the lists of this work says: “... When Sayfulla-qadi al-Nitsubkri wrote this work, he could not edit it because of his physical weakness ... And when he was ill, he wrote a letter to Hasan al-Kakhi: “If If I die and will not have time to edit this book, then burn it.” Before his death, he also said to Hasan al-Kahi: "I bequeath you to burn this book." Shortly thereafter, he died, and this book continued to be in draft form, without corrections and revisions. There were gaps in the text, which the author himself pointed out. Hasan al-Kahi wanted to edit this book...because he was sorry to burn it. He realized that those who followed the instructions of this book would benefit more than destroying it. And he spent all days and nights over the edition of this book and called it "Kanz al-ma'arif", as he heard from the author himself. However, Hasan al-Kakhi himself did not have time to complete the editing of this book. Then Shamsuddin al-Kahi, according to the glosses left by the previous sheikhs, completed this book. This work of 378 pages consists of seventy-three chapters, which deal in detail with the ritual practice of the Nakshbandi tariqa: a chapter on repentance and its conditions; about the merits of the Nakshbandi tariqa; about the explanation of the steps of monotheism; comments on words widely used in Sufi terminology; about the ethics of the murid in relation to the sheikh; about the signs of true sheikhs and "false sheikhs", about the steps, "parking" of the Nakshbandi tariqa, etc.

As for his other work “Maktubat ...”, this book was published in 1998 in Damascus by the publishing house “Dar an-nu‘man li-l-ulum” under the editorship of ‘Abd al-Jalil ‘Ata al-Bakri. As the editor writes in his preface: “This is the first edition of this precious book, which includes the letters of Sheikh Mir Khalid Saifulla al-Nitsubkri ... We got this manuscript, rewritten on 25 Rabi' II 1377 (November 20, 1957) one of the Kahib murids, perhaps Muhammad Umar al-Nakhri, who collected these letters. This work consists of eighty-seven letters of Sayfulla-qadi to his murids, in which many aspects of the ritual practice of the Naqshbandi and Shazili tarikats are covered in detail, as well as Sayfulla-qadi's answers to questions from his murids.

Saifulla-kadi remains one of the most revered sheikhs among the murids of the most numerous tariqa line in Dagestan. In the 1990s, the Islamic University in the city of Buynaksk and the Islamic Institute in the village of Komsomolskoye, Kizilyurt District of Dagestan, were named after him. In the ritual practice of the Dagestan branch of Shaziliyya, when performing rabita for the spiritual connection of the murid with the mentor by recreating the image in the heart of his image, the image of Sayfulla-kadi is taken.

Saifulla-kadi played an exceptionally important role in the spiritual life of the Dagestan Muslim society. Unfortunately, the name of this outstanding spiritual figure and peacemaker is little known to the general public. The creative heritage of Sayfulla-kadi has not been studied, and many of his works have not become public knowledge. However, in the memory of the people, he remains as a holy man, a wonderful scientist, a champion of the brotherhood of the entire Muslim ummah and social justice.

The leaders of the uprising, led by the son of Abdurakhman-hadji, were executed. The sheikh himself did not escape punishment, accused by the tsarist authorities of complicity with the rebels. Prince Melikov, who led the Russian troops, was going to punish Abdurakhman-hadji, who was so old that he could not walk on his own. Therefore, he was brought to the prince on a stretcher. Melikov accused the sheikh of starting a rebellion and ordered the old man to be arrested and sent to Gunib, from where he was transported to Temir-Khan-Shura by cart.

With a request to forgive the sheikh, Melikov was approached by the mother of his translator Abdulkadyr Daitbekov from Nizhny Kazanishche. The prince granted her request, and the sheikh was sent to her, to Lower Kazanishche, where he remained until his death, that is, until 1881/82.

A ziyarat will be erected at the burial place of Abdurakhman-hadji. The work of Ilyas-hadji al-Tsudahari “Kifait al-murid” describes how this ziyarat was erected: “I arrived in the village. Paraul and lived there for ten days or more, because its inhabitants asked me to stay with them to read the Mawlids. From there I went to halvat (solitude) in the village. Utamysh stayed there until the end of the halvat. From there I went to Mughri and lived there for more than fifteen days. There I heard that my sheikh had moved to another world. I headed to Nizhnye Kazanishche via Gubden and Kaka-Shura. I lived in Kazanishche for eleven days, visiting the grave of my sheikh. He was buried in the middle of the Kazanishche cemetery. His family and murids wanted to build a house there for visitors to the grave. And when the scientists did not allow building a house on the grave, his daughter Maryam bought a small plot of the garden adjacent to the cemetery from one Kazanite for the sheikh's grave. The body of the sheikh was removed from the grave and reburied on this purchased site. Those who descended into the grave, and those who were present at the same time, said that his blessed body was like sleeping, it had not changed, although it had been in the grave for more than forty days. His grave radiated fiid (light) so that all people, even the wicked, saw him. After that, Shahru Khan of Andi bought the whole plot and fenced it, after he built a house over his noble grave. And after that, people came to me for ziyarat for instruction, and they benefited from the sheikh's barakat (as-Suguri). And praise be to Allah."

Ziyarat is now a popular Muslim pilgrimage site.

1. Abdurahman from Tazikumukh. Book of memories / trans. from Arabic. lang. M.-S. Saidov; edition of the translation, preparation of a facsimile edition, comments, cit. A.R. Shikhsaidova and Kh.A. Omarova; foreword A.R. Shikhsaidova. Makhachkala, 1997.

2. Abdullaev M.A. The activities and views of Sheikh Abdurakhman-Haji and his genealogy. Makhachkala, 1998.

3. Alkhasova D.M. Daoud-Haji al-Usishi: life and creative heritage: Dis. cand. ist. Sciences. Makhachkala, 2004.

4. Al-Bagini. Tabaqat al-Khawajigan. Damascus, 1996.

5. Gaidarbekov M. Anthology of Dagestan poetry in Arabic. Makhachkala, 1965 // Manuscript. fund of the IIAE DSC RAS. F. 3. Op. 1. Inv. No. 3560.

6. Guzunov G.O. Memories of the uprising of 1877 in Dagestan // Russian Federation IIAE.

7. Ilyas-Haji al-Tsudakari. Kifayat al-murid. Kazan, 1903.

8. Kayaev A. Biographies of Dagestan scientists- Arabists. (In Turkish) // Manuscript. fund of the IIAE DSC RAS. D. 1678.

9. Magomeddadaev A.M. Magomed-Amin - Shamil's naib in the country of the Circassians // Information-analytical Bulletin. Issue. 5. Maykop, 2002.

10. Muhammad Pazim. History and guide of the saints of the golden chain of the Naqshbandi order. Chicago, 1985.

11. Omarov H.A. Samples of Arabic letters from Dagestan. Makhachkala, 2002.

12. Chronicle of Mohammed-Tahir al-Karahi about the Dagestan wars during the period of Shamil / Per. from Arabic. A.M. Barabanova. M.-L., 1941.

13. Shikhaliev Sh.Sh. From the history of the appearance in Dagestan of the followers of the Nakshbandi and Shazili tarikats // State and religion in Dagestan. Historical and analytical bulletin No. 1 (4). Makhachkala, 2003.

14. Hazihi ar-risala sharif li-sh-sheikh al-fadil al-hajj Abd ar-Rahman al-Suguri // The Princeton University. Yahuda Collection. Vol. 2867.

Sh.Sh. Shikhaliev

Saifulla-qadi Bashlarov is a Muslim scholar and Sufi teacher, from whom the local branch of the Shaziliyya brotherhood originates. He was also the sheikh of the Nakshbandi and Qadiri tarikats. His full name, often mentioned in written sources, is ash-sheikh al-mud-jahid Mir Khalid Sayfullah b. Husayn b. al-hajji Musa b. Bashlar an-Nitsubkri al-Ghazi-Gumuki. Unfortunately, very little information has been found in written sources regarding the biography of Saifully-kadi Bashlarov. Part of the information about him is contained in the biographical work of his successor Hasan Khilmi al-Kakhi (Kakhibsky) "Siraj as-Sa "adat". One of the lists of this work in Arabic was discovered by us in the village of Akhalchi, Khunzakh region, as part of an archeographic expedition in 2006 under the direction of A. R. Shikhsaidov. This list formed the basis of this article. A number of information about his biography is available in the work "Maktubat Khalid Saifulla or Fukara "Ahl Allah". A more detailed biography of him is given by M.A. Abdullaev in one of his monographs. A number of information about the life of Sheikh Saifully-qadi was told by his paternal grandson Saipullah Huseynovich Bashlarov. Information about Sheikh Sayfulla-qadi S.G. Bashlarov was partially told by his father Hussein (1889–1949), partially by his mother, and he collected some of the material from his relatives. Information about Sheikh Sayfull-kadi was recorded in a conversation with S.G. Bashlarov in December 2002. A number of points in his biography largely coincide with the information given in the work of M.A. Abdullayev.

Sayfulla-qadi (1853–1919)

Saifulla-kadi Bashlarov was born in 1853 in the Lak village of Nitsovkra, not far from Kumukh (Gazi-Gumuk), the capital of the Kazikumukh Khanate (now the Laksky district of the Republic of Dagestan) in the family of a gunsmith Hussein. He was a member of the local Muslim intelligentsia. From his father's side, there were doctors, officials, artisans in his family. Saifulla's father-kadi Hussein Bashlarov and his five brothers graduated from the well-known madrasah in Nagorno-Dagestan in the village of Sogratl. Uncle Abdullah Bashlarov was a good doctor. In the last period of the Caucasian War, he and his family moved to the territory of the Imamat of Dagestan and Chechnya, and almost until the very end of the war he served as a doctor with Shamil's troops. Another uncle, Gazi Bashlarov, after the end of the war, took the post of village foreman ( yuzbashi) Nitsovkry in the Russian administration of the Dagestan region. Hussein Bashlarov worked as a jeweler and gunsmith. Soon after the capture of Imam Shamil in 1859, he opened a workshop in Astrakhan, where in 1861 his family also moved to him.

According to available information, Saifulla-Qadi received his primary Muslim education at home. In Astrakhan, he studied at one of the local madrasas, and then went to a Russian school for another five years, where he learned Russian quite well. During the years of study in Astrakhan, he met the Tatars who studied with him in the madrasah and in the Russian school, who later had a significant impact on his work. In 1869 he returned to his homeland, where he got a job as a clerk at the Russian garrison in Kumukh. In Nagorny Dagestan, he continues to study, improving his knowledge in Arabic, rhetoric, logic, hadith and fiqh, first with the famous scientist in Dagestan Hasan al-Kudali, from whom he also began to study medicine. In the village of Kudali (now the Gunib region), he met his future successor Hasan Hilmi al-Kakhi, with whom he maintained friendly relations in the future. From 1871 to 1875 Saifulla-qadi studied at the Sogratli madrasah with the famous Naqshbandi sheikh Abdurakhman as-Suguri (Sogratlinsky) in Dagestan, with whom his father Hussein also studied at one time. According to some information, Abdurakhman as-Suguri wanted to open in the village through Sayfulla-kadi. Nitsovkra is a new type of madrasah, where, along with religious disciplines, secular ones would also be taught. He explained this by the fact that many Dagestanis, having received a spiritual education, could not always find work in their specialty, and they had to learn other professions in search of earnings. Therefore, Abdurakhman al-Suguri considered it necessary that, in addition to scholars and theologians, this madrasah would train specialists of various professions - doctors, jewelers, gunsmiths, etc. Unfortunately, this idea of ​​Abdurakhman al-Suguri was not put into practice.