E. KARIMOV. KUBRAWIY WAQF OF THE 17TH-19TH CENTURIES: WRITTEN SOURCES ON THE HISTORY OF THE KUBRAWIYYA SUFI BROTHERHOOD IN CENTRAL ASIA. Tashkent: Fan Publ., 2008, 279 p.

Publication of Sufi documents compiled in Central Asia related to Sufi fraternities, surnames, and institutions (khanaka), - this phenomenon is quite rare. One of the positive achievements in this area is the publication of fatwas by Prof. J. Paul (Halle University/Saale) [Paul, 2000].

Such a publication requires special skills, hard work and professional training, the lack of which negatively affects the quality of the publication and limits the possibility of using it by specialists. An illustrative example in this sense is the publication of a number of Kubravian documents by the author's team headed by E. Karimov. The absolute advantage of the work is a photo-facsimile of documents and partly a computer set of their texts (alas, far from perfect). The collection includes some Kazian documents (rivaya), waqf documents for the mazars of Najmiddin Kubr, rewritten / restored waqf documents for khanaka Husaina XinArazmi in Samarkand and the Khusain Baba burial complex in Khazarasp.

It is completely unclear from the publication who actually read the documents, prepared the texts and their transliterations, performed translations, since the project manager E. Karimov depersonalized his co - authors (as it turned out, these are A. A. Akhmedov, B. K. Davletov, T. Y. Namm, etc.), indicating only his own name on the title of the book,although, As far as I know, I didn't work with the documents myself. The inexperience of compilers, readers, and transliterators in this edition has led to a lot of errors, especially in transliterations and translations. Some seals and ayats of the Qur'an are not read (or not fully read) (which is sometimes accompanied by the formula "erased"), although everything is quite passable if, however, you can do it. The translation is not provided with the necessary comments, there are no indexes, and there are no necessary comments either on the language of documents or on errors found in the texts. Not to mention the dubious, sometimes simply ridiculous interpretations given in the introduction (author - E. Karimov), compiled at the amateur level.

This is especially true of E. Karimov's attempts to interpret the ritual practice of fraternities or the attitude of commoners towards them (pp. 68-70). The same lack of professionalism is found in the interpretation of terms in Waqf and other similar documents (pp. 61-68, 70-71), whose translations are incorrect (pp. 179-191, 202-205), without the necessary comments, etc. The same applies to Arabic texts. For example, only the first line of the Arabic text "Applications / Hashiya" -2 (p. 197) contains three errors. Even more errors in translation, sometimes seriously affecting the meaning.

The weakest point in the publication is transliteration and translation of texts1. Already in the introduction, E. Karimov transliterates the map of the postscript to the text of Shajar Shaikh Husain Bab (p. 57). Errors and omissions were found in the transliteration (compared to the Arabic text), and articles that are not included in the text were introduced into the turnover.,

1 As the editor of the publication, D. Yusupova, informed me, she was working with the first version of the text of the book and, pointing out the unacceptable number of errors to E. Karimov, insisted on looking at the corrected version. However, it was not granted to her. In addition, E. Karimov claims that he conducted his research on published Kubrawian documents on the direct instructions of Professor D. Dewis (p. 27). However, in a conversation with me, D. Dehuis (CEUS Center at Indiana University) did not confirm this.

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errors found in the original text are not marked or commented on. The same applies to the completely unstable and inaccurate transmission of longitudes in consonants, ambiguous transcriptions of relay constructions, the absence of "hamza"/' signs, etc.2
In general, the introduction of transliterations of Arabic texts to the publication looks completely inappropriate. It is not clear whether they are needed if the text already contains computer-generated sets of Arabic texts3. However, the actual transliteration, which E. Karimov calls the mysterious formula "MFA transcription" (p. 71; the abbreviation is not deciphered by the author), does not even correspond to the standards that the publisher himself stated (p.210).

As for the quality of translations, for example, I will cite the mentioned fragment on page 57. E. Karimov made eight mistakes here, which I marked with an asterisk.

Arabic text4:

Translated by E. Karimov5"In order to clarify and edit the old shajara document of the saints and the proof of the believers of Mr. Sheikh Hussein Baba, may his spirit enlighten Allah, Mutawalliy Hakim Khoja decided to update the shajara of the saint6 which originates from the descendant of the lord of the two worlds and the pinnacle worthy of the Prophet Muhammad Imam Hussein, may Allah bless his memory. At his (mutawwalia's) behest, the old dilapidated sacred shajara was renovated, preserved and restored.-

2 It is pointless to point to specific pages here, since such errors are plentiful everywhere in transliterations.

3 E. Karimov tries to justify this innovation by saying that he proceeded from his experience working with students in the field of medieval studies, for whom he tries to make it easier to work with original texts, presenting his publication as a "textbook" (p. 71). I think that in this form, these texts will confuse young specialists rather than instill them with reading skills. None of the experts abroad or in Russian medieval studies uses such a dubious method, which is akin to translating English phrases into Cyrillic and back. Transliteration of texts is usually used for convenience when transmitting specific terms and individual phrases, or when programs of Arabic and other graphic systems do not match.

4 Due to numerous errors in its transliteration by E. Karimov, I quote the text in Arabic script, which I restored by facsimile (p. 218).

5 The text is unclear. Publishers have read this word as (lit. " V... fourth"). This spelling, in my opinion, contradicts both the graphics of the original and its correct phonetics. I prefer to read it as an auxiliary verb which is very often used in Turkic-language manuscripts, in particular when marking dates.

6 Here and below incorrect turns in the style are saved. I think these mistakes are a sign that the translation was not done by Karimov himself, but by someone from the working group who does not speak Russian well enough.

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the Muhr (seal) of Qazi-ul-Islam was placed on the 12th of Dhu'l-Hijjah in the year 1324 AH to perpetuate this document."

Updated translation"The purpose of this presentation and the reason for [writing] this document is as follows. Hakim-Xinaja is a trustee of waqf properties (mutawally) [mazara] supports avliya1) and the leader of the God-fearing Hazrat - e Shaykh Husayn-Bab-may the mercy of [Allah] be upon him! - spiritual continuity (нисбат) which and the aforementioned Hazrat-i shaikha [Husayn Baba] reach through several tribes to the offspring2) sayyida of humans and angels3), the quintessence of two worlds, i.e. before Hazrat-i Imam Husayn4) "may Allah's blessing be upon him!" He [=Hakim Xinaja] ordered to rewrite completely5) two separate, dilapidated and blessed bloodlines (shajara) to their noble names6) were stored and protected, with a print attachment. Seeking [ways] to improve Islam7), on the date of the hijri year one thousand three hundred and twenty, on the 18th (day)8) the month of zi-[l] - hijjah9) this event has found its embodiment and is marked with a seal."

Comments: 1) Auliya (units - Vali; lit. "close to God"), colloquially "holy". 2) In the original version apparently, it should be in a more established form (lit. "Light of the eyes"). 3) This is how I translated the title Although the word sometimes translated as "two worlds", just like the next defined word in the title (lit. "two weighty things") is understood in both meanings. 4) Al-Husayn b. 'Ali Abu' Abdallah al-Shaheed (626-680) - the third Imam, the youngest son of the fourth Caliph 'Ali b. Abi ibn Talib (d. 661). Most of the Sayyid families of Central Asia trace their genealogies back to al-Imam al-Husayn. 5) Here, the term muzayyin (lit. "decorated"), which usually refers to restored or rewritten manuscripts, documents, buildings, and so on. 6) That is, the names given in the pedigree. 7) Instead of clearly written (lit. "contentment of Islam") by publishers inaccurately read - "Qadi of Islam" (!). 8) Publishers read the unit as "2", instead of "8". 9) The second word (definition) of the month name omits the article, which the publishers included in the transliteration without commenting on it (p.57). I believe that the year in the date is read inaccurately-1324, instead of 1320; 18 Dhu'l-hijjah 1320 corresponds to March 17, 1903.

Even from this small passage, it is clear that the published translation is a very rough retelling of the text. For example, it does not reflect the fact that two shajars were updated, one of which apparently belonged to Husayn Baba, the other to Hakim Khanwaja. Then the" interest " of the initiator and customer of the shajara - Hakim update is Xinaja is quite understandable, especially since he was a trustee of the waqfs of Mazar Husain Bab. The practice of transferring waqfs to such institutions suggests that the descendants of the "saint" were usually appointed as trustees. Hence, Hakim-X himselfinaja was more likely a scion of Husayn Bab and may have contested the guardianship7.

In all other parts of documents, especially in their Arabic sets, transliterations and translations, the same unacceptable number of errors is found. Even for their cursory analysis and corrections, an entire book will be required, the volume of which may be equal to the volume of the publication itself. I will limit myself to two or three more examples of omissions and gross errors in translation. For example, in the introductory and final parts of the text of Husayn X's letter of commendationinarazmi8 twice (l. 5a and 336) in very grand phrases

7 Unfortunately, the publishers were unable to read the print (as in many other places of their publication). It is possible that the name Hakim-X would have been found thereinadja.

8 Publishers didn't even try to localize the locations khanaka and other structures, waqf lands proper, and other real estate. Judging by the indicated topographical data, these areas could be easily identified.

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al-Hamadani is mentioned as a chapter in one of the Kubrawian silsila. This curious remark requires a comment that was not made by the publishers (obviously due to ignorance). It is an offshoot of the Kubrawiya Hamadaniya, founded by Sayyid ' Ali b. Shihab al-din Hamadani (d. 1385). The branch was particularly popular in Kashmir, and its sheikhs were active in the Islamization of southern India9. By itself, the affiliation of Husayn Kh'arazmi (conditionally - "The Second") to this branch is known, but E. Karimov invents a new name for this branch - "Khusainiyya", claiming that the published documents allow this to be done (p.48). But the documents just show that this Kubrawi branch kept its old name-Hamadaniya, which, obviously, did not change even at the time of the document's correspondence in the early XVIII century, since it was recorded in this form by the scribe (l. 5a, 366 of the Waqf charter of Husayn Xinarazmi).

In the same document khanaka inarazmi, in his lavish descriptions and titles, inaccurately read and translated the phrase "Owner of the principles of the Alids (followers of Caliph Ali (656-661)) and the basics of Sunni teaching"10. In fact, it is often found in handwritten sources and funerary epigraphy to convey the qualities of famous personalities with constant play on synonymous words (usually definitions and defined). In this case, the translation should be as follows: "The owner of the exalted (al - ' uliyyat) advantages and high (as-saniyat)11 stages" (in Sufi terminology - "stages of spiritual perfection"). Elsewhere in this document (l. 176) there is a similar phrase, only with a change in the places of definitions: translated by publishers as " ... observing the principles of Sunnism (Sunniya) and the orders of Shiism (lit. aliyah)". Although the translation should be much simpler: "the owner of exalted steps and high virtues." The same mistake was repeated by the publishers in another inaccurately read and misunderstood Persian phrase (l. 7a): ... "and may [the khanaqah] be a refuge for the inhabitants of a high community (brotherhood)." Here's the term 'uliyyat ("high, lofty") read as 'alaviya (so in transliteration, p. 105) and again translated as "poor and indigent alids" (p. 124).

Especially many errors are found in computer typing and transliterations in parts of the document in Arabic. So, in the khanaqa of Shaikh Husayn's literacy, Xinarazmi in almost all parts of the typed Arabic text, there are up to 6-7 errors per line: everywhere tamarbuts are replaced with hi-yi havvasi, and accordingly, in transliteration, the Arabic isafet constructions are transliterated (and therefore read) in the Persian manner (l. 5a, b; 6a, b; 7a, b; the final phrases of all documents, especially l. 32a, 336, etc.), which distorted their meaning beyond recognition.

Virtually all Quranic phrases (especially abundant in Husayn X's waqf documentinarazmi) are not identified, transliterated and translated with errors. The same applies to hadiths, which are heavily quoted in documents, and whose translations also contain a lot of errors. They are not identified and cannot be combined with the translation. Meanwhile, these quotations are organically interwoven into such texts, have a very specific context and, if interpreted professionally, could lead to interesting conclusions. In this sense, E. Carimo's remark seems strange-

9 For more information, see: [Mole, 1961-1962, p. 133-204 (ibid. bibliography and sources)]. Later, the same provisions were repeated and expanded by J. R. R. Tolkien. Spencer Trimingham (Trimingham, 1989, pp. 38, 56-57).

10 At the same time, for some reason, publishers were not confused by such an unusual title/characteristic. The funerary epigraphy of the Karakhanid period contained the formula Sahib al-Firqatayn/ ' fariqayn - "expert in Shafi'i and Hanafi law."

11 For such reading, by the way, there is a clearly placed diacritic.

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The author says that he omitted Quranic phrases, "traditional praises to Allah and the Prophet Muhammad", to others, following the experience of O. D. Chekhov or R. G. Mukminova (p. 71). I note that in the context of ideological attitudes and rather strict censorship, such abbreviations in translations and publications are understandable. Although both researchers (especially O. D. Chekhov) still translated such " magnificent phrases "(simply because they knew how to do it and were honest about their work), they pointed to the numbers of ayats and suras of the Koran, noting even hints of sacred texts (ishara)12. I think that this" justification " of E. Karimov is rather an attempt to hide his inability to work with such texts.

It was particularly unpleasant to find in a peer-reviewed publication direct uses of my work, in some places (p.54-55) almost verbatim [Babadzhanov, 1996, p. 144-156], but, alas, without references. References to fragments from the "Life" of Mawlan Lutfallah Chusti ("Maqamat...") are directly borrowed by E. Karimov from my dissertation and my publications. Although, judging by the inventory books of the Institute of Oriental Studies of the Academy of Sciences of the Republic of Uzbekistan for the last 22 years, which accurately record the issuance of manuscripts to any person, the name of E. E. Karimov does not appear. Nor is he named among the customers of this manuscript. In other words, he did not work at all with the manuscripts of YVES EN Rouse, although in his publications he always refers to them, obviously borrowing these references from other people's works or from the catalog [SVR, 1952-1989]. Moreover, E. Karimov repeats the same mistakes (in references to the manuscript pages) that I made by unfortunate chance (for example, reference " 2 " on p. 54), but corrected in a later publication (Babajanov, 1999). Another proof that E. Karimov did not see the mentioned manuscript is its inaccurate dating (p.54, above). The date indicated in the colophon of the manuscript (1292/1875-76) is the time of correspondence, not the composition of the essay. In order to give the appearance of "working" with this source, E. Karimov adds in his plagiarized translations their Persian equivalents, next to them in parentheses, some of which are missing from the original of the mentioned "Life" (for example, on page 55, the second line of the third paragraph) and were quoted by me from another biography of Chusti - " Siraj as-salikin", which is unknown to E. Karimov.

A similar comment can be made on the remarks of E. Karimov regarding the alleged use of the manuscript "Khalvat-i sufiha" (p.58). Moreover, he refers to the list of this work stored in the funds of the Institute of Oriental Studies of the Republic of Uzbekistan, but according to the inventory books of the Institute, it was possible to establish that E. Karimov never ordered this manuscript. Meanwhile, the essay has been published, translated into Russian and is available in many libraries in Uzbekistan. It is obvious that references are made to this translation, and for" solidity " the manuscript of YVES EN Rouse is indicated.

In general, this method of intellectual kleptomania has long been the norm for E. Karimov. A particularly striking example of this is his doctoral dissertation, where 35-40% of texts are obviously compilations, which, without footnotes to the originals, should be assessed rather as plagiarism (Karimov, 1998). Despite all his efforts, E. Karimov could not hide the fact that he simply did not take most of the sources "described" by him and "analyzed" them according to the descriptions in the catalogs. And this is easily detected, since the author repeats the same mistakes that crept, for example, into the descriptions of the SVR, inaccurately reproducing their names, dates, not pointing to the sheets (especially if a particular essay is filed together with others), not giving footnotes to the described episodes according to the ru itself-

12 In my opinion, a classic example is the work of O. D. Chekhov on the publication of the waqf document of Khanaqa Sayf ad-din Baharzi, which, by the way, was not involved by E. Karimov. Meanwhile, familiarizing yourself with it would be useful and would eliminate many errors in the translations of the peer-reviewed publication.

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a copy (i.e., it repeats them in the form in which it copied them from the SVR, or from the works of other authors).

Summing up, I would like to note that Islamic studies within the framework of orientalism are quite a young phenomenon for Central Asian countries, which has not yet fully survived some of the influences of the Soviet past. Although there are some successes here, but there seem to be more problems than we would like. One of them is publishing original sources. The results of this are more than modest, and even the achievements of the past, which we now collectively scold, are largely lost. Today, our publications of sources often turn into apologetic propaganda. Often, they are taken up by specialists with poor language training, without relevant experience, taking into account the achievements of the past, and not always conscientiously related to their work, which dramatically reduces their quality.

Another problem is ignorance (due to language barriers) and / or poor accessibility (due to irregular bibliographic exchange) of the works of Western researchers, whose achievements in these areas have long been recognized as classical. As a result, we are faced with a peculiar phenomenon - the alienation of most of our researchers from the work of foreign colleagues. I must say that the language problem is a reality not only in our region. For example, according to the information of the bibliographic department of the University Library of J. R. R. Tolkien. Washington (Seattle, USA), some scientists in this country in the humanities do not always know the work of their foreign colleagues, even Germans or French. But this problem is solved there quite simply and on a commercial basis: the most significant and interesting works in German, French and other languages are actively translated into English and published in medium and small editions, most often in simple bindings. Such an enterprise, as we found out, is quite profitable and, most importantly, useful for scientists who do not know a particular language. This practice is common in Japan and is already used in Russia, where, according to Russian colleagues, the number of titles of popular and theoretical works (translations) in the humanitarian sphere alone exceeded one thousand.

I think it's time for Central Asian publishing firms to pay attention to this opportunity to expand their range of publications. If we have such publications, it is obvious that there will be fewer plagiarists, and our researchers will certainly receive serious incentives and ideas for their research. You can disagree with some of the scientific approaches of your foreign colleagues, but this does not mean that putting forward your own views on problems, without discussing the ideas of foreign scientists, should be stamped "for internal use". After all, it is in science that the rule "truth is born in a dispute" is most confirmed.

list of literature

Babadzhanov B. M. Political activities of the Naqshbandiyya shaikhs in Transoxiana (the first half of the XVI century.). Cand. diss. Tashkent, 1996.

E. Karimov Sufi tariqas in Central Asia. XII-XV centuries. Tashkent, 1998.

SVR (Collection of Oriental Manuscripts of the Academy of Sciences of the Uzbek SSR). Tashkent: Fan, 1952-1989.

Trimengem J. S. Sufi orders in Islam / Translated by A. A. Staviskoy, edited by O. F. Akimushkin, Moscow: Nauka Publ., 1989 (Fundamental Library of the Academy of Sciences of the Republic of Uzbekistan. N РД/6803).

Babajanov B. Mawlana Lutfullah Chusti. An outline of his hagiography and political activity // ZDMG, 149/1, 1999 (translated by J. Paul with proofreading by D. DeHuis).

Mole M. Professions de foi de deux Kubrawis: Ali-i Hamadani et Muhammad Nurbahs // Bulletin d'etudes orientates. N 17. Damas, 1961-1962.

Paul J. Muhammad Parsa: Sendschreiben uber das Gottesgedenken mit vernehmlicher Stimme // Muslim Culture in Russia and Central Asia. Vol. 3: Arabic, Persian and Turkic Manuscripts (15th - 19th Centuries) / Ed. by A. v. Kugelgen, A. Muminov. M. Kemper. B.: Kl. V., 2000.

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