The article is devoted to the analysis of historical plots of one of the elite families of Siberian Muslims. Special attention is paid to the verification of original Arabic-language sources by comparing them with the data of Revision fairy tales, censuses, and ethnographic surveys. The existence of genealogies among the West Siberian Tatars is connected with the Bukharians, who actively settled the region in the XVI-XIX centuries, having separated into an ethnic group, and in the XX century to become part of the Siberian Tatars. It was possible to identify several variants of the pedigree of the descendants of Avvas-Baka, who arrived from Sairam in Siberia, in the vicinity of Tara, and to establish the social status of the main representatives of the Shikhov family.

Key words: genealogy of the Shaikhs, Siberian Bukharians, elite clans.

Introduction

This work continues the study of elite family clans of the Turkic-speaking population of the south of the West Siberian Plain (see: [Bustanov. Korusenko, 2010]). Most of their founders migrated to Siberia from various regions of Central Asia and became part of the ethnic group of Bukharians. Bukharians had a significant influence on the ethno-cultural development of the local Turkic-speaking population, and their missionary activity became the basis for the Islamization of the Siberian Tatars. In the center of our attention is the Shikhov family clan, which settled in the Tarsky district of Tobolsk province, but originated from the town of Sairam in the middle reaches of the Syr Darya River. Up to the present time in villages founded and settled in the 17th century.-

The traditions associated with the appearance of representatives of this genus in Siberia and significant events for the Siberian Bukharians continue to function in the collective memory of the 19th-century Bukharians in the Tarsky Uyezd (present-day Bolynerechensky and Tarsky districts of the Omsk region). The depth of genealogical memory in this case is determined by the fact that the Shikhovs kept written genealogies for a long time. shajara - "tree"), some of which were lost in the Soviet years for various reasons. A number of members of the Shikhov family moved to Turkey at the beginning of the 20th century, establishing a separate settlement there, where family genealogical traditions found a second life.

In this work, three groups of sources were used, which made it possible to comprehensively reconstruct the history of the Shikhov family. The first one includes handwritten material in Persian, Arabic, and Turkic related to the family's history in Siberia and Turkey. It was held in 2008-2012 in the villages of the Omsk region (Ulenkul Bolynerechenskoe village-

The work was carried out with the financial support of RGNF, project N 13 - 31 - 01011/a1 "Sacred families of Siberian Muslims: the end of the XVI-beginning of the XXI century"; as part of the state task of the Ministry of Education and Science of the Russian Federation, project No. 33.1684.2014/K.

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1. Manvia Khusainovna Shikhova-local historian, collector and keeper of information on the history of the Shikhov family (Ulenkul village, Bolsherechensky district, Omsk region). Photo by S. N. Korusenko, 2007

in the south of Kazakhstan (Sairam, Turkestan) and in a number of localities in Turkey (Konya, Bohrudelik), where the descendants of the Shikhovs who emigrated in the first decades of the XX century live compactly. oral information collected throughout her life by the local historian M. H. Shikhova (1929-2009), a history teacher in the village of Ulenkul in the Bolynerechensky district of the Omsk region (Fig.

The second group consisted of materials from ethnographic expeditions of Omsk State University and the Omsk branch of the Institute of Archeology and Ethnography SB RAS, collected in 1975 and 1999-2000. These are historical traditions and genealogies of the inhabitants of the Tatar villages of Ulenkul, Yalankul, etc. (Bolsherechensky district, Omsk region), Rechapovo (Tarsky district, Omsk region). Legends tell about the time when settlements were founded, the first inhabitants, and significant events. Genealogies compiled according to the methodology developed by Omsk ethnographers contain information about the ethnicity, place of birth, age, and education of informants and their relatives. At the same time, the genealogies reflect the ethnogenetic memory of modern Tatars - descendants of Bukharians. The collection of genealogies in Ulenkul was carried out in 1975 and 2000, i.e. one generation was replaced. A significant difference is observed in ethnic self-determination: if in 1975 a fairly large number of informants called themselves Bukhara Tatars, then in 2000 there were few such informants, and the majority identified themselves as Siberian Tatars.

To reveal the reality of the events reflected in the people's memory, we used archival documents that formed the third group of sources: the Tarskaya Sentinel Book of 1701 on Bukharians (RGADA. F. 214. Kn. 1199), primary materials of the 4th - 10th revisions (1782-1858) and the population census of 1897, various office documents, which provide information about the settlements, inhabitants, and lands of Bukharians.

The Shikhovs were such a significant family clan in the 18th and early 20th centuries that a monograph can be written about them. The scope of the article limits our research, so in this paper we will consider only two stories from the life of this clan.

Descendants of the Prophet Muhammad in Siberia

This story aims to examine the significance of the Shikhov family as descendants of the Prophet Muhammad in the history of Islam in Siberia. In general, the study of elite groups of Siberian Bukharians covers four categories of sacred groups, i.e. those associated with the family of the Prophet Muhammad (Sadat, Ashraf) and various Islamic saints.

1. Descendants of Saint Sayyid-Ata. This clan, which settled in Western Siberia already in the second half of the 16th century, was represented by two branches - the Aitikin and Imyaminov (Bustanov, 2009, 2010; Bustanov, 2011). Both branches had significant political and spiritual authority, based both on a prestigious background (real or imaginary) and on impressive economic power in the form of land ownership and merchant capital. The descendants of Sayyid-Ata were the most authoritative sacred family in Siberia and bore the titles Khoja and sayyid, i.e. they were considered the offspring of the Prophet Muhammad through his grandson Husayn.

2. Descendants of Saint Malik Bab. They are known under the surname Shikhov (they are discussed in our article). It is important to remember that this family was very close to the descendants of Sayyid-Ata in Siberia, tried to be related to them, but, nevertheless, the Shikhovs had the titles shaikh and sayyid, but never khoja, which seems to have determined their status as somewhat lower.

3. Descendants of Saint Ishaq Bab. They are also closely related to the first group, since

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They appeared in the region together with the descendants of Sayyid-Ata and also had the title of khoja, but not sayyid, i.e. they were not recognized as members of the family of the Prophet Muhammad. This family played a key role in the organization of Islamic sacred geography in Siberia. A representative of this Sharbati Shaikh clan brought with him a Central Asian legend about Islamization, which was later adapted to the local situation. Members of this family also bore the surname Shikhov, but were not related to the descendants of Malik Bab.

4. The Yan-Khwaja family Its origin is not entirely clear, and it is certainly inferior in importance to the three clans mentioned above, but all members of this family, who lived near Tobolsk since 1692, bore the title of khoja. We have at our disposal a brief history of it (compiled in 1883), preserved in the archive of F. T. Valeev and still not published. There were a number of other families with similar status and titles, but there is even less data about them.

The first published essay about the Shikhov family was "Khusain's genealogy of Shaykh Sayyid-Batal". Davlet-Baki ash-Shaikhi", published by his nephew, the Sufi scholar Muhammad-Mansur Shikhov in 1908 in Orenburg on the basis, apparently, of a handwritten text [Ash-shajarat..., 1908]. It was named Khusainova because representatives of the Shikhov family associated their origin with Khusain b. 'Ali b. Abu Talib (626-680) [Prozorov, 1991, p.285], the grandson of the Prophet Muhammad. According to this narrative, the Shikhovs are direct descendants of the Prophet Muhammad. If Saint Sayyid-Ata plays a special role in the general genealogy of the aforementioned Aitikin and Imyaminov families, then Saint Malik-Baba plays the role of an important ancestor for the Shikhovs. The source says: "Sayyid Shah Ayeliya Malik Baba arrived from the steppes of Arabistan to the Venerable Bukhara in 750 with the volunteers of Kemal Husayn. After that, as a reward and royal favor, the Bukhara sovereigns ordered the descendants of Shah Ayeliya Malik Bab to be rulers in the city of Sairam. From then on, the descendants of Shah Malik Bab became the heads and rulers of the Sairam people; [but] the Kalmyks destroyed this city. Sairam then became an inner fortress [Of the Kokand Khanate], and [the descendants of Malik Bab] found shelter at the throne of the ruler of Kokand, Sayyid Muhammad - ' Ali Khan. Then he (Khan), by royal grace and reward, again granted the descendants of the aforementioned Shah Malik Baba the judicial position, the post of mufti, and other states and worthy ranks" [Ashadjarat..., 1908, pp. 23-24].

The story is presented more than plausibly and corresponds to independent data. Thus, the first researcher of this source, the ethnographer F. T. Valeev, found out that the capture of Sairam by the Kalmyks under the leadership of Rabtan occurred in 1684 [1991, p. 103]. Among the preachers of Islam in Central Asia, Malik Baba or 'Abd al-Malik-Bab, who was the "grandfather" in the genealogical chain of one of the central characters of the Sufi tradition of Yasawiya - Zangi-Ata. Here is what the ethnographer S. N. Abashin writes about this: "According to one version, his (Zangi-Ata) father is Taj - khwaja, a disciple of Ahmad Yasavi. Taj Khwaja's father was the "holy" Shah (Shaikh) ' Abd al-Malik-Bab or Padshah Malik (d. 1218): at least two of his graves are known - in Sairam, where the mausoleum was built in the 15th century, and in the valley of the Ahangaron river. Shaikh 'Abd al-Malik-Baba's father is the "holy" Mansur-Ata (d. 1197), who, according to legend, was the first murid of Ahmad al-Yasawi. In turn, Mansur-Ata is the son of the first teacher Ahmad al-Yasawi-Arslan-Bab (Bab-Arslan)" [2006, p. 151]. Unfortunately, this chain is not reflected in the "Khusain Family tree" of the Shikhovs, but the emphasis on the Yasawi heritage is obvious here. The American Islamic scholar D. The motto, based on field and archival data, established that Malik Baba had a son, Mir - ' Ali-

2. Mausoleum (kesene) Mir - ' Ali Baba (XII century), restored in the second half of the XIX century (Sairam city of Chimkent Akimat, Republic of Kazakhstan). Photo by A. K. Bustanov, 2010

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2), and the latter, in turn, has two sons: Khoja Nasrullah Fars and Khoja Fathullah Majdhub, whose graves, according to some reports, are adjacent to his father's [DeWeese, 2000, p.281]. The same set of names, except for Fathullah, is given in the variants of shajara Shikhov. One should also note the peculiarity of the political background of the genealogy: despite the fact that the descendants of Malik Bab received power in Sairam from the Bukhara amir, when the Kokand troops of 'Alim Khan captured Sairam (1799-1809), they also confirmed their loyalty to the new ruler, and also managed to retain the title of descendants of the Prophet Muhammad in conditions when many genealogies were called into question by 'Alim Khan during the well-known "examinations for the white bone", as the Tashkent orientalist B. M. Babadzhanov put it [2010, pp. 486-492].

The text goes on to say :" From the descendants of the said Shah, Malik-Baba - ' Awwas-Baqi b. Khizir-Baqi-shaikh: [he had] high and well-founded pure thoughts [to] come from the city voluntarily in order to confirm and strengthen the Islamic faith and to spread the brilliant holy Shari'ah Sairama in the Russian state, in the region of Siberia. They settled in the fortress of Tara and its surroundings. Four sons were born from the aforementioned 'Awwas-Baki-shaykh:' Alim-shaykh, Ish-shaykh, Baba-shaykh, Faizi-shaykh ' [Ash-shajarat..., 1908, p. 24].

In a letter dated January 1, 1905, Imam D. Tuskazan 'Abd al-Hakim b. Khair Allah wrote to the Orenburg scholar Riza ad-Din b. Fakhr ad-Din (1859-1936) that' Awwas-Baki, the founder of the Shikhov family, came to Siberia to engage in trade (AVR RAS. 31. Op. 1. D. 8. L. 11-12. "Pedigrees of the village of Tuskazan"). It is known from various sources about the financial power of the Shikhovs. There is also no doubt about their special religious status, which was formed back in Sairam and later obliged them to have close contacts with the Aitikins (marriages between these families were not uncommon, sources also note something like a status competition between them). However, in order to legitimize their economic position, the Shikhovs could have resorted to sacralization of their past and creation of an imaginary genealogy. From other materials, it is known how closely material interests were connected with the development of the manuscript tradition of genealogies [Bustanov and Korusenko, 2010; DeWeese, 1999].

'Avvas-Baki b. Khizir-Baki-shaikh arrived from Sairam in the vicinity of the city of Tara. The exact date of relocation is unknown, and it is not indicated in the original genealogies. Further in the "Husain genealogy" the following genealogical chain is given: Faizi-shaykh-Mirza-Shaykh-Fayzulla-Shaykh-Dawlet-Baki-Shaykh - ' Abdullah-Shaykh and Hasan-Shaykh. Descendants of ' Abdullah Shaykh: Sayyid-Battal Shaykh, Muhammadshah Shaykh, Abu Bakr Shaykh. From Hasan Shaykh was born Yusuf Shaykh. Muhammad Shah Shaikh gave birth to 'Abd al -' Alam Shaikh, Muhammadi Shaikh, Dhu'l-Karnain Shaikh, and Shah-Zadeh Shaikh. Descendants of Abu Bakr Shaykh: Muhammad-Mansur-shaykh, Muhammad-Nasyib-shaykh, Muhammad-Razi-shaykh, Muhammad-Rahim-shaykh, Zayn al - ' Abidin-shaykh, Sinan ad-Din-shaykh. Thus, this genealogy shows the lineage of one of the four sons of 'Awwas-Baka-shaikha-Fai-zi-shaikha. At the end of the shajara, the date of its certification is indicated-August 5, 1899 (Miladi only). -and it is said that all the data in it is correct: the owner of the pedigree-Mullah D. Aubatkan Sayyid-Battal b. al-marhum Davlet-Baki Shikhov-is a descendant of ' Awwas-Baki Shaikh, Bukharian, and belongs to the noble family (Sharif an-nasab) of the Prophet Muhammad. Shajara was assured by the following persons: Sayyid Hamza b. Sayyid Mustafa 'Ataya al-Madani, Imam' Abdullah-efendi, Imam Haji 'Abd al-Khaliq' Imadaddin, imam from Zaisan (East Kazakhstan) Ah-mad-Zaki B. Akhtam. In addition, "other and other" noble scholars and great rulers of Bukhara, Khiva, Kokand, Urgench, and Sairam signed and stamped this genealogy [Ash-shajarat..., 1908, p. 26]. However, "due to the special volume of the narrative, an abridgment was made", so we do not see any names, seals, or signatures of numerous authoritative persons in the source, which, of course, makes us strongly doubt the authenticity of the text.

Further, the published genealogy provides short biographical information about Shaikh Sayyid-Battal, apparently the owner of the document. He was born in 1840 in the village of Aubatkan, Tarsky uyezd, Tobolsk province. Now this locality no longer exists. When Sayyid-Battal grew up, he went to Semipalatinsk to visit Hazrat 'Abd al-Jabbar, with whom he diligently studied religious sciences and ethics (akhlaq) for three years. There he married and stayed for a while to live. At the time of the book's publication, Sayyid-Battal had no children. The final part of the pedigree is of particular interest: "Teachers of [Sayyid-Battala] in the [Sufi] tariqa: the strict Khalil-ishan from the village of Turbin, Tobolsk province, and the famous ustaz Zain Allah-ishan" [Ibid.]. Khalil-Ishan (1866-1931) was a disciple of Zain Allah Rasuli (1835-1917) and a member of the Naqshbandiyya khalidiyya Sufi brotherhood. The fact that students from the city of Tara visited Khalil-ishan at the beginning of the 20th century makes it possible to see his school in the village of Turby (Turbin) as an important Sufi center in Western Siberia.

Publisher of the pedigree Muhammad-Mansur Shikhov reports about himself: "I was born in 1881 in the aforementioned village of Aubatkan, and at the age of 17 I went to Seme-

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3. Genealogical document of the Shikhov family from the collection of Fakhr ad-Din b. ' Abdallah. Late XIX-early XX centuries (AV IVR RAS. F. 131. Op. 1. D. 5. L. 70a).

Palatinsk to Sayyid-Battal-Mullah Shikhov, with whom he studied for five years, then studied for two years in Petropavlovsk with 'Abd al -' Aziz-hazrat. It is now the fourth year that I have been engaged in acquiring knowledge at the madrasa of Hazrat Khairulla 'Usmanov in the city of Kargaly" * [Ibid., p. 28].

Another important source that has been preserved in the archive of Riz ad-Din b. Fakhr ad-Din is the genealogy of the Shikhovs of the late XIX-early XX centuries, which belonged to a certain Mullah Fakhr ad-Din b. ' Abd Allah from d. Kozatovo, currently located in the Bolsherechenskiy district of the Omsk region (AV IVR RAS. F. 131. Op. 1. D. 5. L. 70a). From the linguistic point of view, the text of the genealogy consists of three parts: an Arabic introduction, a Persian main part, and a postscript in Tatar. The document is a torn yellowed sheet of paper 22.5 * 35.0 cm, folded three times (apparently for sending by mail). Paper of the late XIX century, without filigree and stamps. In the lower right corner is the blue seal of the Archive of Orientalists of the Leningrad Branch of the Institute of Oriental Studies of the USSR Academy of Sciences. The 18-line text is written only on one side. It is accompanied by eight imitations of seals (muhr) with the names of their owners. Just below is a pencil postscript written by Riz ad-Din b. Fakhr ad-Din in Tatar: "This genealogical sheet was taken from the mullah of the village of Kozatovo, Fakhr ad-Din son of 'Abd Allah" (Fig. 3).

The translated document looks like this:

1 In the name of Allah, the Most Merciful, the Most Merciful. In the name of Allah - names. And He is capable of every single thing. He is enough for me and a wonderful patron.

2 True praise belongs to the Lord, who is the cause of his own government. Say, "O Allah, the Possessor of power," and the seal is proof of all His commands. Say, " Every thing perishes,

3 except for His Face." Plowing is at His disposal. Do you grow the crops or do we sow them? All our prayers are for His mercy. We have struck a noble spring in the earth.

4 A blessing to the Prophet whose high rank is in his prophecy. I was a Prophet, and Adam was between water and clay. The seeds are sown with the bitterness of his Message. And we only sent you as a favor

5 for worlds. Blessings and a kind prayer for him (the Prophet) and his family and all his purest companions. The Prophet (peace be upon him) said: "I am a city of high knowledge, the gate of which is the place of birth

6 Shah-i Mardana (may Allaah be pleased with him) was in Ka'ab, and his name was Ali, Murtaza, and Haidar, and his kunya was Abu'l - Hasan, and his father's name was Abu Talib, and his father's name was Abu'l-Hasan.

1 And their mothers were Fatima, the daughter of Asad; and one of his sons was Imam Husayn, and his son was Imam Zayn al-Abidin, and his son -

8 Imam sayyid Baqir, and his son is Imam Ja'far Sadiq, and his son is Imam Musa Kazim, and his son is sayyid Ali Razi (=Riza), and his son is

9 Sayyid Imam Paki, and his son Imam Taqi, and his son Imam Hadi, and his son Sayyid Hasan ' Askari, and his son -

10 sayyid Ahmad, and his kunya, Abu'l-Qasim; and his son, Sayyid Fazil, and his son, Ibrahim, and his son, Sayyid Fat [i]h,

11 And his son is sayyid Sa'id, and his son is Sayyid Mahmud, and his son is Sayyid Haidar, and his son is Sayyid Ajall (=Ajil?), and his son is

* This refers to the village of Kargaly near Orenburg, modern Tatar Kargaly. It was the largest center of Islamic education in the Russian Empire during the XVIII-XIX centuries.

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4. Genealogical document of the Shikhov family from the private collection of Aldan Chingiz (village of Bogrudelik, Konya vilayet, Turkey). Photo by A. K. Bustanov, 2010

12 Sayyid Asall, and his son Sayyid Ahmad, and his son Sayyid Shah, and Ayeliyah Malik Baba, peace and favor be upon him. - and his son -

13 Peace be upon Ali Baba, peace be upon him; his tomb is an exalted place; and his son is Shaykh Nasrullah Parsa, and his son is Shaikh Nasrullah Parsa.

14 his name is Sayyid Haji Shaykh, and his son is Sayyid Ahmad Shaykh, and his son is Mir Shaykh, and his son is Kochkar Shaykh, and his son is

15 His name is Khizr Baki Shaikh, and his son is Awwaz Baki Shaikh. Avvaz-Baka Shaikh has four sons

16 there were: Faizi-shaikh, Baba-shaikh, Alim-shaikh late, ' Ishki-shaikh, and also at Baba-shaikh-Zainud-din-shaikh;

17 His son is Tajuddin Shaikh, his son is Safar (=Sa-gir? Khizr?) Baqi Shaikh, his son Abdullah Shaikh, his son Fakhruddin Shaikh,

18 His son is Shaikh Kamaliddin-shaikh.

This family tree is passed down to the descendants of ' Avvas-Baka-shaykh through his son Baba-Shaykh. Despite the low level of" authenticity " of the source, due to imitations of seals and a late postscript in the Tatar language (lines 15-18), its information basically coincides both with the names in the "Husain Genealogy" and with the genealogy recorded by M. H. Shikhova from the descendants of 'Avvas-Baka in Turkey. The fact is that, according to archival data, most of the representatives of this family lived in the village of Aubatkan, and in 1908, together with others, they emigrated to the Konya vilayet of the Ottoman Empire, establishing there the almost mono-ethnic settlement of Rishadiya (later renamed Bogrudelik). Despite the most difficult conditions of moving, they took with them genealogical certificates and even some local history works (some of them, apparently, were restored from memory)**. The text of the family tree not only served as a support for the group identity of immigrants from Central Asia, but also as proof of the rights to privileges.

Adnan Chingiz (born in 1950), the former head of the Bohrudelik village of Konya Vilayet (Turkey), has another version of the Shikhov family tree (Figure 4). It is written in Arabic and is most likely a slightly modified translation from the original Persian. The genealogy completes the autobiographical essay entitled "Shehseme gayat kecherdegem hayattage ezlarem", dedicated to the history of the Shikhovs ' migration to Turkey. The copyist of the manuscript is the owner's grandfather Muhammad Yuvanbash. The manuscript is a general notebook in a ruler with a volume of 85 sheets in a cardboard cover with a size of 32 * 21 cm. On both flyleafs there is a seal in Turkish, indicating that the notebook was produced in Konya. Text (l.1a-10b) compiled in Istanbul in 1949 (l. 1a). The handwriting is blue, the ink is black. Quranic quotations are devoid of vowels, and there is irregular punctuation (dots between sentences).

Pedigree (l. 10b) in translation looks like this:

1 I call for the help of Allah from Shaitan the accursed. In the name of Allah, the Most Merciful, the Most Merciful.

2 He is sufficient for me and the best patron.

3 Praise be to Allah, who neither begat nor was begotten, and there is none like Him or like Him. Blessing and peace

* This is followed by the text in the Turkic language, written in a different handwriting.

** The transportation of religious literature from Siberia to Turkey is indicated, in particular, by the clearly pre-revolutionary owner's entry on the book "al-Kafiya" by 'Abd ar-Rah-mana Jami, printed in St. Petersburg in 1890:" This noble book on grammar came into the possession of 'Abd al-Fakkar b. 'Ismat Allah b. Imam ad-Din b. Nur Muhammad b. Ahmad Shikhov, may Allah make it useful." The book comes from a private collection of a resident of d. Bogrudelik.

*** The Qur'an, 112: 3-4. Here and further translation of the meanings of I. Y. Krachkovsky.

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4 To the best of creation, to our Lord and to the Prophet Muhammad and his family , whom we remember in every prayer.

5 O Lord, bless Muhammad and his family, and send down blessings on Muhammad and his family and companions.

6 to those who followed the right path and were happier . And then [the following: indeed, genealogical science ('ilm an-nasab) is the cause of the reunion of individual parts.

7 And Allah, the Blessed and all-powerful, said: "O people! We created you male and female and made you peoples and tribes so that you might know each other, " and the Prophet also said in a hadith:

8 " Learn to increase [your knowledge] and pray to improve your relationship [with Allah and with people]." Verily, the best of all genealogies is the genealogy of the Prophet.

9 May Allaah bless him and grant him peace. 'Umar al-Farooq (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said:

10 said: "All relations (kinship, friendship ties) on the Day of the Trial will not be valid, except for Its reasons and Its connections. Said ' Umar al-Farooq,

11 May Allah be pleased with him,

12 When I wed the daughter of Ali (may Allaah exalt him) Umm-Gulsum and married her, the Prophet (peace and blessings of Allaah be upon him) said, " I am the city of knowledge, and Ali is its gate." .

13 The most glorious Ka'ba, and his nickname (lakab) is Murtaza and Haidar, and kunya is Abu'l-Hasan. His father's name is Abu Talib,

14 mother's name is Fatima bint Asad. Her husband: -The Messenger of Allaah (peace and blessings of Allaah be upon him).

15 And from her were born al-Hasan, and al-Husayn, and Umm-Gulsum. The mentioned Imam Husayn was born from Imam Ali.

16 From Zayn al-Abidin was born Imam Muhammad al-Baqi, and from him was born Ja'far al-Sadiq. From him was born Musa Ka [zim].

17 Imam Ali Riza was born to him. Imam Taka was born from him. Imam Naqi was born from him. Imam Hasan Askari was born from him

18 And sayyid Ja'far, and his kunya Abu ' abdallah. Sayyid Ali was born to him. Sayyid Abdallah was born to him. Sayyid Razi was born to him.

19 From him was born Sayyid Mahmoud. From him was born Sayyid Muhammad. From him was born sayyid Ja'far. From him were born Sayyid Ali, Sayyid Jalal ad-Din,

20 From him was born Sayyid Ibrahim. Sayyid Abd al-Fattah was born to him. From him was born sayyid Sa'id. Sayyid Mahmoud was born to him. From him was born

21 sayyid Haidar. Sayyid Ajal was born from him. Sayyid Asal was born to him. Sayyid Ahmad was born to him. From him was born Sayyid shah awliya Malik-

22 Baba, may His mercy and contentment be upon him. From him was born Sayyid Mir Ali Baba, may His mercy be upon him, and may his resting place (markad) be honored. And Sayyid Razi Allah

23 Pars. Haji was born from him. Sayyid Ahmad was born to him. Sayyid Mir Shaykh was born from him. Sayyid Kuchkar-shaikh was born from him. Sayyid Khizir-Baki was born from him.

24 From him was born Sayyid Awwas-Baki-shaykh. He was succeeded by these four sons:

25 Sayyid Faizi-shaykh, Sayyid Baba-shaykh, Sayyid Alim-shaykh, Sayyid ' Ishki-shaykh. There were four brothers.

This genealogy is aimed at proving the origin of 'Awwas-Baqa from the Prophet Muhammad and ends with the birth of his four sons.

It is difficult for us to judge the motives behind the compilation of pedigrees and their revisions, but we can clearly speak about the importance of these manuscripts in legitimizing the social status of their owners and their acquisition of privileges. Of fundamental importance for genealogists was the association with images of saints in the cities from which their family originated, as well as with common Islamic characters (the Prophet Muhammad, the righteous Caliph ' Ali, imams). High titles and references to the cult of saints in Central Asia suggest that the Din - 'Ali-khojai' Avvas-Baki-shaikh had a significant social status at the time of their arrival in Siberia, consisting of spiritual and economic resources.

Relocation of the Shikhovs to Siberia

In the materials of the expeditions, several stories are recorded that are reflected in the collective memory of the Shikhovs ' descendants (currently they have different surnames, since until the 1920s the documents indicated the father's name as the surname). The main one is the migration of 'Avvas-Baka and his sons' Alim-shaikh, ' Ish-shaikh, Baba-shaikh and Faizi-shaikh to Siberia. In an interview with local historian M. H. Shikhova, who devoted a lot of effort to collecting various information

* The last phrase is written in Turkish.

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Based on the history and genealogy of the inhabitants of Tatar villages inhabited by Bukharians, it is revealed that the foundation of the village of Ulenkul, a modern center of rural administration, is associated with the migration of 'Avvas-Baka to Siberia. The informant gave two versions about the time of this event. According to the first one, which is held by the majority of the population, Ulenkul was founded in 1651 (in 2001 the village celebrated its 350th anniversary), according to the second one-in the 1580s during the reign of Khan Kuchum (MAE OmSU F. 1. p. 144-6. K. 380). The genealogy of the family recorded by M. H. Shikhova from the words of her grandfather begins with the arrival of ' Avvas-Baka in Siberia in 1572. This genealogical tree was published in a number of studies [Korusenko, 2006, p. 50; Seleznev, Selezneva, Belich, 2009, p. 49]. M. H. Shikhova also reported versions about the causes of the village's origin: 1) 'Avvas-Baki and his four sons were sent here to spread Islam; 2)' Avvas-Baki and his family lived in Isker - Kuchum's camp, "they fled from someone, maybe Yermak." The second version, according to the informant, is supported by the fact that the settlement was founded among dense forests away from roads. Thus, it is precisely with the arrival of 'Avvas-Baka that the foundation of Ulenkul (as well as the neighboring villages - Yalankul, Aubatkan, Chernaly, etc. - inhabited by Bukharians) is associated. At the same time, in the materials of the 4th - 10th revisions (1782-1858), this locality is not recorded, information about it appears only in the materials of the census of 1897. In other sources, the earliest mention is found in the materials of the yasach commission of 1828 (GIAOO. F. 3. Op. 1. D. 620. L. 288-293), where Ulenkul yurts are indicated among other settlements.

In various studies, the date of Avvas-Baka's arrival in Siberia is different [Bakhrushin, 1959, p. 208; Tomilov, 1992, p. 84]: the end of the XVII - beginning of the XVIII century. The authors rely on the work of G. N. Potanin, in which he wrote about the places of origin of the Siberian Bukharians and gave an example of the migration of 41 people from Bukharin in 1709. led by Zhurbaev. "Perhaps, at the same time as Zhurbayev, Avaz-bachki Sheikh from the city of Seyram, who laid the foundation of the Tarsk family of the Shikhovs, also came out" [Potanin, 1868, p. 71]. In this case, the appearance of 'Avvas-Baka' in Siberia at the beginning of the XVIII century is more plausible. How can this be confirmed? In the Tarsk Watch Book of 1701 (RGAD. F. 214. Kn. 1199), where all Bukharans are rewritten, there are no Shikhovs. This source is a reflection of a very important event - the gradual drawing of foreign Bukharians into the fiscal system of the Russian state. In this book, as in other sources of this kind, the entire male population is rewritten by settlements (and within them - by yards), arable land, hay and other lands belonging to them, the locations of settlements and lands, the forms of ownership of the latter, as well as information about the presence or absence of documentary evidence. land ownership certificates. Therefore, the state, represented by the Moscow nobleman Ivan Rodionovich Kachalov, tried to rewrite all Bukharians as much as possible. Of the 25 settlements of the Turkic-speaking population of the Tarsky Irtysh region at the beginning of the XVIII century, information about which is available in two sentinel books of 1701 - the Tarskaya and the Sentinel Book of the Tarsky uyezd (RGAD. f. 214. Kn. 1199, 1182), only seven contain Bukharians-from one family in the yurts of the Baitugans (modern village of Sebelyakovo Tarsky district) and Aitkulovs (the village disappeared at the beginning of the XXI century) to 23 families in the yurts of the Shikhovs (also known as Rechapovs). Six settlements were also inhabited by serving and non-serving Tatars, only Shikh yurts were inhabited exclusively by Bukharians (not counting one family of serving Tatars). When describing the general poskotina in the Tarskaya Sentinel Book, another name of this locality is indicated - Rechapovo. It appears in subsequent documents of the late XVIII-XX centuries. The village of Rechapovo is called Shyklar (Sheehler) by its inhabitants. According to the legend of the local Tatars, the beginning of this village was laid by the descendants of the shaikhs, Central Asian preachers of Islam in Siberia: "We are sart (sartlar) from the Uzbeks, from the south. At the head of the people was a sheikh named Rechapov. In the old way, the village was called Shaklar-aul" (MAE OmGU F. 1. p. 113-2. K. 139). In the materials of the watch of 1701, Bakhmurat Rechapov is rewritten in this locality, whose father, judging by the mentioned land claims, settled here in the middle of the XVII century (RGAD. F. 214. Kn. 1199. l. 48 vol. -49 vol.). It is unlikely that he had anything to do with the Shikhovs, who are absent from this book. The name of the village recorded in this source - Shikhovy yurts-remains a mystery.

The presented handwritten pedigrees contain lines from the two sons of ' Avvas-Baka-Baba Shaikha and Faizi Shaikha. Based on the audit materials, the descendants of all four sons were found. It was the ethnogenealogical method that made it possible to determine the time of the appearance of this family in the Tarsky Irtysh region and the foundation of the bush of settlements inhabited by Bukharians in the Bolynerechensky district of the Omsk region (Aubatkan, Karakul, Ulenkul, Yalankul, etc.), as well as to consider the system of settlement of Shikhovs.

The very fact of the appearance in Siberia of the founder of the Shikhov family, Avvas-Baka, is a controversial point. Descendants of the Shikhovs report in their stories about his arrival with four sons in 1572. In fact, the fact of the appearance of the Shikhovs in Siberia at the beginning of the XVIII century, mentioned in passing in the work of G. N. Potanin [1868, p. 71], is confirmed by archival sources, in particular Revision tales. According to the stories, 'Avvas-Baki came to Siberia with his sons

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Baba-shaikhom (1692-1782-information taken from revision tales, village Rechapovo), ' Alim-shaikhom (born in 1699, listed in the materials of the 4th revision of 1782, date of death unknown due to the lack of materials of the 5th revision of 1795 in the village Sebelyakovo, where he lived with his family in the materials of the 6th revision of 1811, five of his grandchildren are listed as heads of families), Faizi-shaikh (1700-1772, Sebelyakovo village) and 'Ishki-shaikh (1704-1791, Rechapovo village).

In the materials of the 5th revision (1795) on D. Two sons of 'Avvas-Baka and their descendants are listed in Rechapovo: Shikhov Ashka* (1704 - 1791) and the deceased Baba Shikhov's wife Bakhmetev Asna, born in 1728, with their three sons, one of whom, Zaynitdin Babin, with his entire family left for the village of Aubatkanskaya, the remaining Neyrubik and Zilyutdin Babins with their families are attributed to Rechapovo. Descendants of ' Alim Shaikh and Faizi Shaikh were found in the village of Sebelyakovo. In the materials of 1811 (6th population revision) Feyzullin Idris (1744-1808), who had died by that time, is recorded as the head of the family, and information is given about his sons, brother Murza and his sons. It is also noted here that Feyzullin Idris moved to the village of Aubatkanskaya for grain farming by decree of 1799 (GUTO GAT. F. 154. Op. 8. D. 306). In the same materials, Mametey Murzaliev Shikhov (born 1775) and Shikhov Murvaley (1757-1802), grandsons of 'Alim Shaikh, are recorded as heads of families (their descendants are traced according to the materials of subsequent audits in Sebelyakovo). Three more of his grandchildren and their families were rewritten in 1811 in the village of Aubatkanskaya. Of the 12 first Aubatkan families, four are Shikhovs, and five more are directly related to this family, but are recorded by the names of their fathers (for example, Mullah Feyzulin, son of Faizi Shaikh, etc.). Thus, the village of Aubatkan was founded by Shikhovs from Rechapovo and Sebelyakovo. It turns out that the village was founded between 1782 and 1795, and in 1799 other Shikhovs also moved there (although the descendants of 'Ish-shaikha and 'Alim-shaikha partially remain in Rechapovo and Sebelyakovo).

Confirmation of the arrival of ' Avvas-Baky-Shaikha and his sons in Siberia in the first decades of the XVIII century is provided by the materials of the survey of Bukhara lands in the Tarsky Irtysh region in the middle of the XIX century, which provide information on when, where and according to what documents the Shikhovs acquired land (GIAOO. F. 3. Op. 1. D. 3, 562). Here it is necessary to take into account the fact that Bukharians who came to Siberia, especially with funds, actually immediately acquired agricultural possessions. Thus ,the "outhouse Ibeysky island of the sole possession of the yurts of the Aubatkan Bukharans" was assigned to them "according to the extract of the former Tarsk voivodeship chancellery of 1738 on June 13, issued in the name of Baba da Fayze Shikhov, who now own the ancestors of the dacha called Ibeysky Island in the Tarsk district" (Ibid. d. 3. L. 13 vol. -14). The same documents show that the Shikhovs acquired land in 1745, 1766, 1776, and 1832. The land on which the Sebelyak yurts were located, as well as around the settlement, belonged to the Shikhovs according to the extract of the former Tarsk voivodeship chancellery dated December 9, 1745, issued to "the ancestor of the current Bukharians, Alim Avazbaki Shikhov" (Ibid. l.16-17).

In another document, drawn up in 1854, the Sebelyak Shikhovs are described as follows: "The owners of Sebelyak yurts, Bukharans Shikhovs, have a residence in the city of Tara, do not have grain farming, cultivation of horticultural vegetables, purchase their own food in the city of Tara, haymaking is processed by freelance people, and the industry itself is traded at all seasons, produced in the Siberian and Great Russian provinces, the prosperity is very sufficient, while the rest are Bukharians... they are of very poor condition" (Ibid., d. 562, l. 64 vol. -65).

Many other facts can be cited that confirm the appearance of Shikhovs in Siberia at the beginning of the XVIII century. Representatives of this kind were the commercial, land-owning and spiritual elite of the Siberian Tatar society, carried out certain tasks of the government and acted as representatives of the interests of the West Siberian Tatars and Bukharians. Most of the Shikhovs studied in various Muslim educational institutions, as evidenced by the primary materials of the 1897 census.

Thus, the study of the appearance and settlement of the Shikhovs in Siberia allows us to conclude that they initially settled and began to acquire land on the right bank of the Irtysh River upstream and downstream from the city of Tara, i.e., where the main lands and settlements of local Tatars were located. At the same time, farming forced the development of land on the left bank of the Irtysh River, as a result of which a number of Bukhara settlements were founded. Reconstruction of genealogical schemes based on revision materials revealed the descendants of all four sons of 'Avvas-Baka-shaykh. However, only a part of the descendants of ' Alim-Shaikh and Faizi-Shaikh bore the already fully established surname of Shikhovs and had a three-part nominal basis. The other members of this family clan have a surname in each generation formed from the name of their father, so they have different surnames, fixed already in the XX century. In subsequent studies, it is expected to consider other stories related to the Shikhov family, which had a significant impact on the ethnic diversity of the population.-

* Names and surnames taken from archival sources are given in the form in which they are recorded.

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development of the indigenous Turkic-speaking population of the Middle Irtysh region (including the northern territories of modern Kazakhstan).

List of literature

Abashin S. Zangi-Ata // Islam on the territory of the former Russian Empire: an encycl. dictionary, Moscow: East Lit., 2006, vol. 1, 672 p.

Al-shajarat al-husainiyah li-sh-shaykh as-sayyid Batal b. Dawlet-Baqi al-Shaykhi. - Orenburg: Din wa ma'ishat, 1908. - 28 p. (in Tatar).

Babadzhanov B. M. Kokand Khanate: power, politics, religion. - Tokyo; Tashkent: Yangi nashr, 2010. - 744 p.

Bakhrushin S. V. Sibir ' i Srednaya Aziya v XVI-XVII vv. [Siberia and Central Asia in the XVI - XVII centuries].

Bustanov A. K. Familnaya khronika sibirskikh sayyidov: Shajara risalasi (text, translation, comments) [Family chronicle of the Siberian Sayyids: Shajara risalasi (text, translation, comments)]. - 2009. - N 1/2. - p. 45-61.

Bustanov A. K., Korusenko S. I. Rodoslovnye sibirskikh bukhartsev: Imyaminov [Pedigrees of Siberian Bukharans: Imyaminovs]. - 2010. - N 2. - p. 97-105.

Valeev F. T. Rodoslovnye zapiski (shezhere) sibirskikh tatar kak istoriko-etnograficheskiy istochnik [Pedigree records of Siberian Tatars as a historical and ethnographic source]. Omsk: Omsk State University, 1991, pp. 98-104.

Korusenko S. I. Etnosocial history and interethnic relations of the Turkic population of the Tarsky Irtysh region in the XVIII-XX centuries. - Omsk: Publishing house "Science", 2006. - 218 p.

Potanin G. N. O karavannoy torgovle s Dzungarskoy Bukharieyi V XVIII vetiye [On caravan trade with Dzungarian Bukhariya in the 18th century]. (Katkov and Co.), 1868]. - 93 p. (Ott. from the collection: Readings in the Society of Russian History and Antiquities at Moscow State University. Moscow State University, 1868. Book 2).

Prozorov S. M. Al-Khusain / / Islam: encycl. dictionary. Moscow: Nauka Publ., 1991, 315 p. (in Russian)

Seleznev A. G., Selezneva I. A., Belich I. V. The cult of saints in Siberian Islam: the specificity of the universal. - Moscow: Publishing house "Marjani", 2009. - 216 p.

Tomilov I. A. Etnicheskaya istoriya tyurkoyazychnogo naseleniya Zapadno-Sibirskoi ravniny v kontse XVI - nachale XX v. [Ethnic history of the Turkic-speaking population of the West Siberian Plain in the late 16th-early 20th centuries].

Bustanov A.K. The Sacred Texts of Siberian Khwaja Families. The Descendants of Sayyid Ata // J. of Islamic Manuscripts. - 2011. - N 2 - P. 70 - 99.

DeWeese D. The Politics of sacred lineages in 19th century Central Asia: descent groups linked to Khwaja Ahmad Yasavi in shrine documents and genealogical charters // Int. J. of Middle East Studies. - 1999. - Vol. 31, N 4. - P. 507 - 530.

DeWeese D. Sacred History for a Central Asian Town: Saints, Shrines, and Legends of Origin in Histories of Sayram, 18th-19th Centuries // Figures mythiques des mondes musulmans. - Aix-en-Provense: Edisud, 2000. - (Revue des mondes musulmans et de la Mediterranee, N 89/90). -P. 245 - 295.

The article was submitted to the Editorial Board on 25.08.14.

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