In the 17th and early 20th centuries. In Dagestan, Islam and Islamic culture have achieved significant success, influencing all spheres of society: land relations, family life, and politics. One of the consequences of this influence was the emergence and development of waqf ownership. In the first half of the 20th century, political transformations took place in Dagestan, which radically changed the economy, social and spiritual life of its peoples, which naturally affected the forms of land ownership.

According to historical chronicles, waqf land ownership in Dagestan appeared after the Arab campaigns. "Derbend-nameh" reports that the commander of Maslama, having captured Derbent, converted most of its inhabitants to Islam. Then Maslama divided the city into seven quarters and settled separate quarters with Arabs, and according to the name of the region (from which they came) the quarter mosques were called: "Artun and built for its inhabitants a mosque called Artun Mosque; Philistine and built for them a mosque called Philistine; Dimishk and built for them a mosque called Dimishk (Damascus); Hums and built for them a mosque called Hums; Qaysar and built for them a mosque called Qaysar; Mosul and built for them a mosque called Mosul. He also built a large mosque in the city, in addition to the above mosques, for Friday prayers, and put gates over it( the city): the Gate of the Muhajirs (Bab al-Muhajir), the Gate of Jihad, the Small Gate, the Hidden Gate (Bab al-maktoum), the Gate of the fortress, Bab al-kuchuk, and at them [there was a custom to send a person to negotiate through this gate" [Aktashi..., 1992, p. 150].

The construction of religious buildings in Dagestan in the XI-XIV centuries, of course, had to be accompanied by the growth of waqf lands and revenues. Mosques were built in many districts of Dagestan: Kochkhure, Karakyure, Ihrek, Derbent, Helmetse, Tsakhur, Khiva, Kalakoreishe, Khnove, Rutul, Shinaz, Riche, Mishlesh, Kubachi, Khpegje, Tame, Guladchi. There are records of the construction of minarets in Derbent, Tsakhur, Kubachi, Korod, khanakas (Sufi dormitories) in Rutul, fortresses in Tpiga, Akhtakh, Rich, Tsakhur, buildings in Helmetz, Rutul, Mishlesh, and Khunzakh (Shikhsaidov, 1984, pp. 317-348). The maintenance of these mosques, representatives of the clergy, and residents of the khanaq was to be carried out at the expense of revenues from waqf lands. In addition, waqf revenues supported the existence of quite numerous madrasah schools. There were several such schools in Derbent already in the 13th century, according to Zakariyya al-Qazvini; the existence of khanaq in 1150 in Rutul is described by inscriptions on stone and feasts - mausoleums on the graves of sheikhs-in the 14th-16th centuries. [Shikhsaidov, 1984, p. 252].L. I. Lavrov drew attention to the fact that the presence of khanaq "suggests that there were religious educational institutions in Rutul at that time" [Lavrov, 1966, p. 176].

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Zakariyah al-Qazwini's report gives us a picture of religious life in the village of Tsakhur: "They have a khatib [i.e., a preacher] who prays with them, and a qaziyah who settles disputes between them according to the teachings of Imam al-Shafei, and may Allah grant him his favor. The inhabitants of this city are all Shafi'i. It has a madrasa; it was founded by Nizam al-Mulk al-Hasan ibn Ishaq, may Allah purify his soul. And it has a teacher and faqihs attached to it. And every faqih in it [i.e., in the school] is entitled to one ram and a certain measure of soult every month. They are said to have translated the Compendium of Al-Muzani into the Lakzani language and, similarly, the Book of Imam al-Shafei, and they are engaged in both of them "(Genko, 1941, p. 96; Zakarija, 1848, p. 205). Of particular interest are the words of Zakariyya al-Qazvini about the translation of two books into the "Lakzan" language. A. N. Genko translated the word "Lakzan" as Lezgin, but A. R. Shikhsaidov believes that it is more likely to be a Tsakhur language [Shikhsaidov, 1987, p.113].

According to Zakariya al-Qazvini, Tsakhur appears as a center of religious propaganda in the southwestern part of Dagestan. All the residents are Muslims, there are Khatib, experts in Muslim law and a Muslim theological school founded by the Seljuk rulers ' vizier Nizam al-Mulk (1018-1092), and preachers engaged in introducing the local population to the works of Ismail ibn Yahya al-Muzani (d. 264/878), one of the first and most popular classics of Shafi'i literature. the author of the work "Compendium of al-Muzani on the departments of Shafi'i teaching "[Genko, 1941, p. 95].

Mosque land ownership in Dagestan in the XVI-XVII centuries became widespread and became one of the main forms of land ownership. Madrassas and feasts were built, various religious institutions that had existed before were restored and repaired, which influenced the growth of mosque land ownership. So, on the outskirts of the village of Akhty in 1527 - 1528, there was "Ch1ehi p1ir" ("Big Feast"); in the village of Orta-Stal in 1541-1542 there was "Sheikh Ibrahim's Feast" - a building with a large dome, the date of construction of the mosque in Hunzakh 943/1527-1528 is found on the wall of the cinema, the former buildings of the quarter mosque, in 980/1572 - 1573 a cathedral mosque was built in the village of Khuri (Lak district) [Shikhsaidov, 1984, p. 245, 278 - 279, 288 - 289].

A. R. Magomedov distinguishes two types of waqf in Dagestan: land in the actual possession and disposal of the mosque (mulk mosque) and land that was in private or communal ownership, from which a constant share of income was received in favor of the mosque. At the same time, private plots were processed by their hereditary owners, they were not subject to division, and when selling, all obligations passed to the buyer [Magomedov, 1985, p.113]. A significant part of the waqfs was formed from private plots bequeathed to mosques. However, documents of the XVI century. (Nizhny Tabasaran, Mishlesh) indicate another way to replenish it: forced transfer to the Waqf in order to avoid land grabbing, even at the cost of eternal rent payment (Magomedov, 1989, p. 26).

In the 17th and 19th centuries, the influence of the Muslim clergy increased throughout the North Caucasus, and its role was especially significant in Dagestan, where Islam spread and took deep roots.

Dagestan in the XVIII-XIX centuries did not represent an integral territory, but was divided into a number of possessions: the khanates of Avar, Kazikumukha, Mekhtuli, Derbent, Shamkhal Tarkovsky, utsmiy Kaitag, Maisum Tabasaran, the possessions of Kadiya Tabasaran and the possessions of Kumyk princes - Aksayevskoe, Kostekovskoe, Andreevskoe. Part of the territory of Southern Dagestan was part of the Elisuysky Sultanate. At the same time, a significant number of "free societies" (unions of free societies) existed in Dagestan [Khashaev, 1961, p.24; Magomedov, 1957, p. 365-369].

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Information about waqf ownership can be found in records on handwritten books, and most often-on handwritten Korans that belonged to Mosque libraries. Records were kept in the fields of the Qur'an that clearly show the sources of the formation of waqf lands. They indicated arable land bequeathed by residents, donations in favor of mosques, and income from private land.

So, on the Qur'an discovered by X. Omarov in the Tsudakhar mosque, it is reported that "Yar Muhammad gave the Waqf a plot of land in the Hurikala area of the cathedral mosque for the sake of his reward, so that bread was baked in the year of sowing for the mosque, and grain in one and a half kayla in the month of Ramadan" [Documents..., l.70]. In the margins of the Qur'an from the village of Ansah, written in 1221/1806, there is an entry: "He gave each waqf to his sons (Unur, Isukh), imposing 1 qayl for feeding people... Jafar obligated that said Kyle he would give until death, then his children. Then he laid 1 kyle waqf on the arable land located in the Igita area. He also charged Osman with 0.4 ratals of fat for lighting the mosque. At all times, under the same conditions, I assigned the task of kaila to illuminate the mosque... "[Monuments..., l. 8]. On the margins of the Koran of the 18th-century Taiga Juma Mosque, inscriptions have been preserved that show the sources of the formation of waqf lands. For example: "This is a memory for the future. In fact, Panash, the son of Jalal Burshagsky, gave his pasture and arable land and the land (re-sowing) to the waqf to the children of the male line from generation to generation. Compiled in the presence of the Jama'at of Taiga, in particular - Malla Rajab, Malla Ramadan... "Or:" This is an explanation regarding the lamp (fat for the lamp) of the Great Juma Mosque of Taiga. "Naib Umar has two lamps, Muharram Baharzin has one lamp, Hamalar the son of Shaban has one lamp, Hamalar the son of Husayn has one lamp, Chankar the son of Muhammad has one lamp, Hanai has one lamp, Bujai the son of Chakai has one lamp, Atar, the son of Ali , has one lamp "" [Taiga Qur'an].

The transfer of a certain share of the harvest from land plots to mosques was practiced everywhere, as evidenced by numerous traditions and records of such transfers preserved in the margins of Arabic manuscripts and in public waqf books.

The forms of use of the waqf depended on the person in whose care it was located, and on the will of the testator, who stipulated the terms of use of it. One of the conditions was the constant processing of waqfs by the testators themselves and their heirs, with the subsequent transfer of income to the ownership of the mosque. In many cases, the founder's conditions for retaining control over the waqfs established by the testators were not agreed upon. In such cases, the waqfs passed under the jurisdiction and disposal of the mosque's servants: kadis, buduns, mullahs.

Of considerable interest is the source of the first half of the 19th century concerning mosque property - the "Tsakhur Waqf", identified by an archaeological expedition in 2004. The document was written in Arabic by Imam Haji, son of Ramadan of Tsakhur, in 1237/1822. The introductory part of the document (1st - 5th lines) contains traditional praises to Allah, and from the sixth line there is a statement of acts on various donations of the population in favor of the clergy. Information is given about the villages of Rutul district in the upper reaches of the Samur River: Tsakhur, Sukut (Sughut), Mislakh (Muslakh), Janga (Jynykh), Jayakh (Jilikhur), Makakaya (Mikik), Kelmet (Gelmet), Kardul, Yukharak.

Waqf contributions from the fields were made in the form of bread, lamps (fat for lamps), money. At the expense of these revenues, mosques, representatives of the clergy, and residents of the khanak were maintained. The number of waqf fields, pastures and houses was not the same in the villages: in Tsakhur-25 fields and houses, in Sughut-10 fields, in Jilihur-7 fields, in Mikik-6 fields, in Muslakh-4 fields, in Jynikh-6 fields, in Gelmetz-2 fields and

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3 houses, in Juharac-2 fields, in Cardoul-2 pastures, in Micheleche-4 fields. The text contains the same names. It is possible that the same person had several fields.

According to the document, the cathedral mosques of these villages had quite significant revenues, which were used for breaking the fast, for the maintenance of mosque school students, for the needs of the poor and orphans, for the maintenance of the muezzin, scientists and hajj. The sources of this waqf are specifically indicated:"...This document then explains the waqfs of the Friday mosque in Tsakhur and Sukut. It shows a waqf field in the hands of Jabrayil, the son of Hassan Hussein Dudravis. A lamp is charged from it. Lakik Kitil field under the road in the hands of Usta Kumha. He is entitled to 5 loaves of bread. The field is now in the hands of Sultan Ali's sons Safar and Ramadan. He is entitled to thirty loaves of bread. The field of Mikir Kilkib is in the hands of Walijan, the son of Musa. A lamp is placed on it" [Tsakhur Waqf, l. 2b].

The collection of documents "Orota Waqf", written in Arabic, dates back to the second half of the XIX century. It contains records of wills, according to which various shares of income from arable fields, orchards, mills and other things passed to the Waqf. The acts define in detail the boundaries of land plots. When calculating the number of land plots, their number was 141, but it is necessary to pay attention to the fact that the same land plots are repeatedly mentioned. This indicates the presence of owners who had a large number of mulks. For example, Allul-43 times, Bolill-39 times, GyocIala-50 times, Gyodorol-48 times, Hiatiiyanah-32 times, Heradanah-34 times, Koltaralub-27 times; Harinib-28 times, Hiarimagil-18 times; Bolola-21 times; Aditsub-18 times, Ganchchub - 19 times, Kvelil-19 times, etc. There are land areas that are mentioned only once: Tiankiudakhurakh, Bulgula, Hebda, MihIrah, Alanghuhi, Parakh, Apardib, Kolob, etc.

Most of the acts of wills show that half of the crop was bequeathed from the arable land of the Orotians in favor of mosques. So:

"On the arable land of Murtazaali, b. Muham, located in Bol'ol and bordering on the east with the arable land of Hadith b. Budun, half of the harvest" [Orotinsky waqf, l. 12];

"On the arable land of Hasan B. Kuramuhamed, located in Andak'al'ub and bordered on the west by a rural road, half of the harvest" [Orotinsky waqf, l. 12].

In favor of the mosque, sometimes a certain amount of grain was spent from several plots owned by one person. These incomes were as if "traditional", i.e. they contained the wills of several generations of owners of land that was passed down by inheritance. Or we are talking about plots of mulch owners purchased from others and currently owned by one owner. Many Orotians bequeathed different amounts of grain to the mosque, from 3 kaila to 1 sakha and up to 4 sakha. A number of records show that the waqf was deducted from part of the orchards and vineyards, as well as from the income of mill owners. The Orota Waqf document provides various measures of weights and bulk solids. For example, ratal = 2.4 kg; sah = 2.4 kg; kyle = 12 kg; mud - 1/4 kg, sah = 600 g. We established the content of these terms based on a survey of old-timers, in particular in the Khunzakh district, and published material on the metrology of the peoples of Dagestan [Materials..., 1974, p. 174-175; Khints, 1970, p. 34]. According to the Orota Waqf, the total number of ratals counted in the document was approximately 122.4 kg; kailey - 11,088 kg (wheat, barley, flour, grapes, nuts, apples); cah - 154.8 kg, mud-2.4 kg.

Almost all testators or donors of part of the income from their arable land, orchards, vineyards, and mills set conditions for what purposes these incomes should be spent: for breaking the fast and celebrating Mawlid (the birthday of the Prophet Muhammad), for students of Tibetan schools, the poor and orphans, for guests of the village, for the muezzin, scientists, and for buying food. cattle, fat, kurdyuk, blankets and paths for the mosque, for delivering water to the mosque.

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Of interest is the form of donation to mosques in other villages. For example: "The arable land of Khajiali b. Khajihusein is located in Hiatiya nahya with the size of 1 kail and 4 Sahiyah, the will of the harvest was transferred to the mosque of the village of Sivih for breaking the fast" [Orotinsky waqf, l. 79]. There are also records of the transfer of part of the crop from certain plots located in the villages of Kolo and Zhalokuri, and the mosque of the village of Orota. For example: "On the arable land of Suleiman located in Kolo, 6 qayls of them are assigned for the society of the village of Orota, and 2-for the society of the village of Kolo" [Orotinsky waqf, l. 52]. In some cases, their founders also stipulated the conditions for maintaining their power over him or the power of their heirs.

Usually, arable land was measured by the amount of grain sown; the amount of grain produced; the number of wide steps; and the number of days required for plowing. Haymaking lands were determined by the amount of hay that was mowed by one mower in one working day; the number of days required for mowing; the number of donkey bundles of hay [Materials..., 1974, p. 167-168], as well as the number of livestock that can feed on this site [Dalgat, 1991, p.149]. When using metrological data in Dagestan, it is necessary to pay attention to the fact that not only each nation, but also individual villages had their own different system of measures from their neighbors.

The Manuscript Collection of the Institute of History of Archeology and Ethnography of the Dagestan Scientific Center of the Russian Academy of Sciences also contains other documents that refer to waqf property. These include lists of the waqf property of the Khintin Mosque [Waqf...k. 282], the Nitsovkrinsky mosque [Waqf..., d. 281], and the Chokh quarter mosque [List of..., d. 361] and the Arakan Juma Mosque [List..., d. 362].

Waqf lands of the Arakan Juma Mosque (mid-19th century). In villages. Arakani had 360 households, 926 men and 1226 women. In total, there were 228 waqf arable lands, the income from which gave wheat to the mosque, and the income from 66 arable lands was given as fat for lighting in mosques and madrasas. The total income from these arable lands was 10568 kg of grain and 65859 kg of fat. In addition, the mosque's revenue came from the waqf mill. The manuscript contains a list of 33 individuals who were supposed to give bread in the month of Ramadan for distribution to worshippers in the Juma mosque, and a list of 41 residents of the village who were supposed to give fat for lighting. According to the list of the Arakan Juma mosque, the holder of the waqf land Ahsabdibir had to pay from the field in the area of Janjab "big kail", from the orchard of the same plot in Janjab - also big kail, "from the arable land in the area of Assameh - two big kail, from the field in the area of Sala-Gohi - two big kail, from the field in the area of Sala-Gohi-two big kail, from the field in the area of The fields in the Chivarkyi-Ali locality are two large kailas, and the fields in the Gogol-Kyed locality are two large kailas." In total, Ahsabdibir had to contribute 320 kg of grain [List..., l. 19].

In the records of villages. Arakani has information about the bequest of Haji Muhammad, the son of Kurakhamilav, lands for waqf. He bequeathed to use "the income from his lands... for the repair of the water supply system in Arakani village, for the needs of the Juma Mosque and other good purposes at the discretion of the Qadi of the village. These fields are: arable land in the Kishmruaral area, near the border of the arable land of Kuhar, the daughter of Kuramukhamma. On this plot there is a walnut tree. Arable land in Kazinib, near the arable land of Patimat, the daughter of Muhammad. And arable land in the area of Khulbirik, near the arable land of Haji Muhammad, the son of Shalbazarilav, and there-mulberry trees. Half of all income from these lands goes to the cultivator, and the other half goes to public needs. All the tools from his carpentry workshop should be transferred to the society after his death for use in times of need" [List..., l. 25].

Records on waqf fees of S. Hinta (XIX century). The village had 136 households with a population of 559 people, 229 men and 330 women. These documents do not specify the names of the owners of arable land, as well as the names of land plots. It is indicated only for what needs deductions were made and in what amount. The income was spent on mawlid for students of the cadet school, on the maintenance of orphans, on the repair of roads, a bridge and a well.

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Contributions were made with wheat, baked bread, sheep, and lard for lighting the mosque. For example:

"Arable land, half a kilo for lighting the mosque, and 1 kilo for repairing the bridge" [Waqf..., l. 114];

"Arable land is intended for society - for orphans" [Vakufnye..., l. 111]. Donations were made in perpetuity.

The waqf property of the village of Choha, which was received by the Kwanghee quarter Mosque (one of the six mosques), dates back to the XIX century. The mosque had an income in the form of waqf from 40 arable land. Of these 40 arable lands, one arable land each had: a muezzin, "watering water", "guarding the roof of the mosque"," lighting a lamp in the mosque " [List..., l. 2]. Products brought to the mosque: wheat, flour from roasted grain, baked bread (117 pieces were brought to the quarter mosque) and meat. There were arable lands that the mosque rented out for sheep: one arable land in the Palla area, the second arable land near the Damada farm, and the third-near the Bayramil MursalIali field.

The collection of documents of the waqf property of the village of Nitsovkra dates back to the XIX century.The records do not indicate which person is listed as arable land, mountain meadows, pastures, and they do not contain the names of land plots and their borders. The records show the types of deductions: wheat, bread, fat, cattle, as well as measures of bulk solids and weights-ratal, sah, mud, ishtil, etc. For example:

"On arable land in 1/3 kaila of sowing, 1/4 kaila of bread is obtained in Ramadan" [Vakufnaya..., l. 44];

"On arable land for 1.5 kaila of seeding - 1/4 rathal of fat" [Vakufnaya..., l. 52];

"A ram is laid on the mountain for the jamaat in Ramadan" [Waqfnaya..., l. 41].

Thus, the documents show that there is a certain tradition in the design of waqf acts.

According to the archival data provided by Kh. M. Khashayev, in the Avar district in 1890, waqf lands amounted to 572.75 dessiatines. As of 1905, the waqf lands in the Gunib district were equal to 2,152 dessiatines, in the Andi district - about 500 dessiatines, in the Akhtyn section of the Samur district of mosque lands there were 12.5 dessiatines, in the Luchek section-150 dessiatines. [Khashaev, 1961, p. 156]. G. G. Osmanov gives data on the Kazikumukha district for 1899. Every year, the mosques of this district received 2,939 pounds of 38 pounds of grain, 4,870 pounds of 39 pounds of baked bread, 1,392 sheep, 196 pounds of 23 pounds of meat, 521 lamb thighs, 493 pounds of 29 pounds of lard, 15 pounds of butter and the same amount of cheese, 717 pounds of 38 pounds of oatmeal, 6 pounds of salt, 44 pounds of 19 pounds of halva and 3 poods of 17 pounds of oil [Obzor..., 1900, p. 46; Osmanov, 1965, p. 48].

There were more than two thousand dessiatines of mosque lands in the Kazikumukha district. Kh. - M. Khashaev gives a table of waqfs in 1900 in the mosque of the Kazikumukha district [Khashaev, 1961, p. 163-164]:

The table below shows that most donations from arable waqf lands, mowing areas, pasture mountains, houses, and forests were produced by products, i.e. a certain (pre-agreed) part of the income was provided to the mosque.

In 1903, in 25 villages of Northern Tabasaran, waqf lands occupied 929 dessiatines. There were 511 dessiatines of mosque lands in 13 villages of the Kurakh district of the Kurin district. In 1904, the mosque in Kochkhur had 350 dessiatines, in Tsakhur - 114, in Muslakh - 819, in Mishlem - 303, in Jinikh-145 dessiatines. In 1902, there were 3,076 dessiatines of waqf forests in Dagestan. [Ramazanov, 1974, p. 152]. In 1915, waqf lands in the Darga district amounted to 204 dessiatines, and in the Kaitago-Tabasaran district-920 dessiatines. [Khashaev, 1961, p. 169, 182].

Donations to the mosque ranged from the full transfer of ownership rights to the provision of a portion of the proceeds. Both property and a certain part of the income from it were donated. Mosques received income not only from waqfs, but also from mandatory donations, in particular from the qatat, which is used by the Muslim community.-

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Table

From waqfs to arable land

pud.

f.

pc.

From waqfs to mowing

pud.

F.

pc.

Bread in grain

2789

With fat

108

31

With fat

448

26

Meat

82

34

Quince

11

30

Bread in grain

39

11

Yandex. Toloknom

631

18

baked bread

65

30

With oil

1

16

Rams

188

Rams

284

With cheese

7

20

Baked bread

4000

36

With oil

2

18

Meat

97

22

With oil

1

With cheese

6

19

Quince

3

5

With oil

3

27

Yandex. Toloknom

2

3

With salt

2

Lamb hams.

91

Lamb hams.

178

From waqfs to pasture mountains

pud.

f.

pc.

From waqfs to homes

pud.

f.

pc.

Rams

770

Rams

15

With oil

20

Quince

3

7

Bread in grain

4

22

With fat

12

7

Baked bread

17

Baked bread

39

35

Quince

21

With oil

2

4

With fat

11

5

Meat

7

13

Meat

4

21

Bread (in grain)

11

21

Lamb hams.

344

Yandex. Toloknom

8

20

With salt

4

With oil

8

16

From waqfs to forests

pud.

f.

pc.

Rams

15

Bread (in grain)

10

29

With fat

3

Yandex. Toloknom

4

14

Baked bread

2

it came from money, grain, dried grapes, and all kinds of livestock. On the day of the religious holiday of Eid al-Fitr, all persons brought six pounds of grain to the mosque. The most common type of land lease was land rent, when part of the crop was left to tenants, and part went to the benefit of the mosque. It was customary to rent out half-timings, which were carried out as a result of the decision of the jamaat (community assembly) and the local clergy.

Before the revolution, there were more than 1,700 mosques in Dagestan, approximately one mosque for each village. Mosques in Dagestan owned over 13 thousand dessiatines of land. There were 7,500 students in 800 Muslim schools and more than 10,000 clerics: mullahs, qadis, dibirovs, etc. (together with their families, the number of clergy reached 50 thousand people) [Osmanov, 1965, pp. 48-49].

The spiritual life of the Highlanders was completely dominated by religious ideology, which was conducted by a large layer of clergy. The Muslim clergy represented a real force that had an impact on Dagestani society. The high degree of religiosity of the Dagestani population had its own historical roots. The stereotype that developed during the years of Soviet power about the complete illiteracy and cultural backwardness of the population of pre-revolutionary Dagestan did not have

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According to the outstanding orientalists V. V. Barthold, I. Y. Krachkovsky and others, the literate population of Dagestan has mastered the scientific and cultural heritage of the Arab-Muslim East on the basis of Arabic graphics.: "If the education of the people is judged by the proportionality of the number of schools with the mass of the population, then the Dagestani highlanders were even ahead of many enlightened nations in this respect" [Uslar, 1869, p.3]. This pile of bare rocks was perhaps the most literate place in the Caucasus, M. N. Pokrovsky wrote about Dagestan in the XVIII - early XIX centuries (Pokrovsky, 1923, p. 209).

Dagestan was the forge of clergy cadres for the entire Eastern Caucasus. Muslim schools were divided into two types: maktabs and madrasas. Schools of the lowest type, maktabs, were available in almost every village. In the report of the head of the Dagestan region for 1861, it is written:: "We can say that in the Dagestan region there is almost no village in which from three to fifteen students are not taught Arabic by the Qadiyah and mullah at the mosque. Hardly anywhere in the Muslim population of the Caucasus is the study of the Arabic language and spiritual literature in this language developed to such an extent as in Dagestan" [Chancellery..., 1891, pp. 50-52].

In the villages, mosque attendants were appointed managers or trustees of waqfs.

In many villages (Agul district - Fite, Drushtul; Gunib district - Koroda; Dakhaday district - Deibuk, Dibgashi, Ashty, Zubanchi, Kunki; Kaitag district - Jibakhni; Khiva district - Khorej and in other localities), waqfs were processed free of charge by the community members. The main form of using waqfs was to rent them out on a temporary basis, mainly on a half-term basis (Salatavia, Nizhny Kaitag, Agul, Kurakh, etc.) [Shikhsaidov, 1969, p. 11].

There were also various forms of using the waqfs that were directly available to mosques. In many cases, the founder's conditions for retaining control over the waqfs established by the testators were not agreed upon. In such cases, waqfs from the moment of their establishment were transferred to the management and disposal of mosque servants-kadis, buduns, mullahs, which was the main form of waqf management typical for all districts of Dagestan. In some cases, waqfs were placed at the disposal of jamaats. According to the Adats, among the Kelebs and Tsekubis, the mosque lands were managed and managed by the jamaats [Monuments..., 1965, p. 78; 100]. About the mosque lands of some villages in Southern Dagestan, it is said that they are "managed by the rural society for the maintenance of the mosque" [Feudalnye..., 1969, p. 167]. As Kh. Kh. Ramazanov and A. R. Shikhsaidov write, " in some Lezghi villages, the land was managed by the rural community, and the income received from these lands was used to maintain mosques and partially to help impoverished members of rural society." Waqf land was placed at the disposal of the jamaat "in the event that the heirs of the testator, who at the time of transferring the land to the waqf left them the right of power over it, did not have heirs in the male line, who gave it by lot for six years in rent. The village council determined the amount of payment based on the size of the land plot" [Ramazanov, Shikhsaidov, 1964, p. 148].

One of the forms of use of waqf lands was the constant processing of them by testators and their heirs. From the resulting crop, they took only seeds for themselves, and from the rest they baked bread for distribution in the mosque to visitors or simply gave grain to the mosque.

The mosque leased land to members of the village society for a certain period of time. In the village of Khiv, mosque land was rented out for carpets, cattle and lard to light the mosque. In the Qaddi and Shuhye localities, waqfs were rented out for lard and grain (Shikhsaidov, 1969, p. 86). As A. Omarov wrote, from arable and pasture lands,

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on which waqf is imposed, bread was sent to the mosque, with sheep grazing on them - sheep and lard for lighting mosques [Omarov, 1868, p. 19].

After the establishment of Soviet power, the question arose about the elimination of Mosque land ownership. Unlike the central regions of Russia, where the nationalization of church property was carried out in the first months of the Soviet regime, in Dagestan, waqf lands and property were preserved until the end of the 1920s and the beginning of collectivization.

The State has legally regulated the issue of attitude to religious institutions, and in particular to waqf property. The decrees " On Land "and" On the separation of the Church from the state and the School from the Church " in 1917-1918 resolved in principle the issue of nationalization of church lands. The Regulation of the Dagzemotdel of August 23, 1920 on the implementation of the law on the socialization of land in Dagestan stated that all private ownership of land, mineral resources, forests and living forces of nature is abolished forever. Land without any redemption was transferred to the use of the working people, and all land, in whose use it was, from now on formed a single state fund [Revolutionary Committees..., 1960, pp. 256-258].

In November 1921, at the Dagestan Regional Party Conference, the issue of separating church from state and school from church was considered. Conference participant, People's Commissar of Education A. A. Takhogodi considered that Lenin's decree on the separation of church and state and school from church, an outstanding and revolutionizing act for Russia in itself, is premature in the specific conditions of Dagestan, because Dagestan is not ripe for this important state event [Magomedov, 1993, p. 224], but his point of view was not supported by the conference.

The clergy resisted the seizure of waqf property in favor of the peasant committees. Representatives of the clergy spoke at gatherings, held meetings of residents in mosques for the preservation of waqfs. Despite the seizure of waqf property, the income of the Dagestani clergy from waqfs and zakats remained significant. In 1926/1927, for example, they amounted to 1.5 million rubles, while the single agricultural tax for the year was estimated at 538 thousand rubles. [Kundukhov, 1929, p. 36]. In this regard, the issue of removing waqf property from the hands of the clergy became particularly important for the Soviet government. The Council of People's Commissars of the DASSR adopted a special resolution on this issue in January 1927. More than 7 thousand hectares of arable land and pastures, various property (mills, houses, etc.) in the amount of 212.7 thousand rubles were taken away from the clergy and transferred through the Aul mutual aid societies to low-income and middle-class peasant farms [Decree..., l. 109]. At the same time, the village and district courts were closed, which operated according to the norms of local adats and Muslim law (Sharia) [Bobrovnikov, 1993, p. 21]. The decree stated:" All waqf properties owned, used and disposed of by various religious institutions of Dagestan (madrassas, mosques, etc.) and persons serving these institutions (mullahs, kadis, etc.) should be declared national property " [Krasny Dagestan, 10.03.1927].

Dagestan has long ranked first in the North Caucasus in terms of the number of mosques, but during the struggle against Islam in 1923 - 1939, almost all of them were closed, and some of them were destroyed. The Dagestani organization of the Union of Militant Atheists [SVB] fought religion with methods that were offensive to believers: burning Korans and other religious literature, and often all books in Arabic were burned; forcibly removing carpets in mosques, prohibiting the ringing of bells on the eve of holidays in churches; burning icons, etc. [Dagestani Council..., l. 69].

In the Kurin and Andi districts, waqf revenues were more significant than in the Gunib, Tabasaran, Derbent and Khasavyurt districts, while in the Lak, Derbent and Kaitago-Tabasaran districts, they were practically nonexistent. Therefore,

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in order to deprive the clergy of material resources, the authorities sought to prevent them from receiving zakat from the peasantry [Correspondence..., l. 31]. The clergy concealed waqf lands and property, urged believers not to hand over zakat to the village committees, and also organized mass protests against the withdrawal of waqfs.

In the Buinak district in the 20s of the XX century, waqf property was nationalized-in the amount of 5485 rubles. 47 kopecks., arable land-870 1/4 dessiatines, wheat-5035 pounds 33 pounds, flour-152 pounds, corn-2780 pounds 15 pounds and barley-80 pounds, cattle-22 heads, sheep - 1,947 heads, 11 pounds of butter, 52 pounds of meat, two houses, 5 madrassas, 20 yards of calico, 300 pounds of potatoes - a total of 30197 rubles. 78 kopecks. Krestkom, having sold part of the waqf property received, purchased five tractors, one reaper, one hay mower, one sorting machine, one thresher, two corn threshers and 25 plows [Totogi..., 1927, l. 1]. Later, six houses and about 200 carpets were also seized in the Buinaksky district [Memos..., l. 11].

A believing mountain peasant considered waqf property sacred, having a divine purpose, and for him it was sinful even to raise the question of withdrawing waqfs. Therefore, the majority of the peasantry did not support the transfer of waqfs to the committees of peasant mutual assistance, but rather left them to mosques [Magomedov, 1993, p. 227]. Mosque lands in the districts of Dagestan were actually seized by the state not at the end of 1928, as planned,but only on the eve of complete collectivization. In 1937, rural mosques and religious schools (madrassas) were closed in almost all districts of Dagestan. Many records of the local adat kept in the mosque archives were destroyed. In the same year, 101 prayer buildings were closed, in 1938 - 136, in 1939 - 125, in 1940-33, in 1941-9 [Supreme Soviet..., l. 9]. By the beginning of the Great Patriotic War, all religious organizations and schools were closed.

Mosques, managing more than 13 thousand dessiatines of waqf lands, represented a solid ideological and economic force. Science, education, school, all spiritual life, legislation, family life-there was no sphere of activity where the clergy did not play an important, sometimes leading role. The well-known state and party figure N. Samursky wrote that " nowhere in the USSR does the clergy enjoy such influence on the population as in Dagestan... A clergyman is not only a priest, but also a judge, a national teacher, a well-bred leader, a fighter for freedom, and a bearer of education" (Samursky, 1925: 126,128).

The administrative breakdown of the rural community, accompanied by the physical extermination and expulsion of the spiritual leaders of Muslim villages from Dagestan, did not undermine traditional land ownership in many mountain jamaats. According to V. O. Bobrovnikov, surveys of residents of various villages of the Tsumadinsky district (Khushtady, Tlondody, Agvali, Gakvari, Tindi) showed that the norms of adat and sharia always worked here, bypassing Soviet laws. When cultivating collective farm lands and household plots, and raising livestock, the mountaineers invariably took into account the rights of the Mosque possessions that existed before collectivization [Bobrovnikov, 1993, p.21]. But not all districts of Dagestan observed the norms of adat and sharia.

Some rural communities continued to secretly collect waqf contributions from former Mosque properties. Their holders still voluntarily paid for the lighting of mosques that opened in recent years. Until now, in some districts, the pre-revolutionary norms of zakat from members of the jamaat remain in force: 6 pounds from every 60 pounds of grain from the harvest in their field, and from the herd of more than 40 rams - one ram. These Sharia norms are still supported today. But in the 60-90s of the XX century. they are increasingly being transformed from mandatory for a devout Muslim into voluntary donations [Bobrovnikov, 1993, p. 22].

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In recent years, the Institute of History, Archeology and Ethnography of the DNC RAS, together with Dagestan State University, organized an archeographic expedition to identify, preserve and study written cultural monuments of Dagestan in Arabic. The collection of Oriental manuscripts is replenished by newly discovered manuscript collections, including those of Dagestani authors. The archaeological expedition also identified documents on the forms of land ownership, in particular, waqf ownership - Richinsky, Kharakhinsky, Tsakhursky, etc. Moreover, there are much more records of acts of transfer of a certain share of the crop than there are institutions of Mosque land ownership by transferring land.

Studying the current state of waqf property in Dagestan based on the collected field material, we found that residents of mountainous regions remember about such a form as waqf, but the land that previously belonged to the mosque has not been fully returned to the clergy, and in some villages almost no one knows what land belonged to the clergy, and does not make waqf deductions from the former ones mosque lands. A survey of residents of the villages of Golotl, Gotsatl, Koroda, Kuppa, and Harahi showed that the entire territory was divided mainly into three types: private land (mulki), communal land (harim), and private land transferred by the inhabitants of these villages for religious needs - mosque land (waqf). Harim was considered an inalienable communal property. Land owned by private individuals could be purchased and passed on by inheritance, but only within the rural community. Some private plots (mulks) are given to mosques in the Waqf. Not all villages under Soviet rule continued to respect both the rights of private property (mulka) and the inviolability of communal property (harima).

Our surveys of residents of various villages in Khunzakh (Kharakhi, Gotsatl), Shamil (Golotl), Gunib (Koroda) and Levashinsky (Kuppa) districts showed that not all residents know what land belonged to the mosque. However, some residents of the village, having learned that a certain plot belonged to a mosque, voluntarily make voluntary donations. In the village of Koroda, Gunib district, a resident built a house on waqf land belonging to a mosque and brings 20 lamps to the mosque every year; another resident mows hay from the former mosque land and donated 150 rubles to it in 2003. A resident of the same village donated 350 rubles in 2003. In the village of Gotsatl, Khunzakh district, a resident of the village rented the land of a mosque and makes deductions in the form of food. In 2003, 50% of the revenue collected from Waqf land was transferred to the mosque - 1.5 tons of apples and 300 kg of apricots. In some mosques, records are kept, which record data on voluntary donations made by villagers for the needs of the mosque. Mosques receive revenues not only from waqfs,but also from zakat.

The Laws "On Freedom of Conscience and religious organizations", adopted in 1990 by the Supreme Soviet of the USSR, and "On Freedom of Religion", adopted by the Supreme Soviet of the RSFSR, "On Freedom of Conscience and religious organizations", adopted by the Supreme Soviet of the Republic of Dagestan (May 1991) [Vedomosti..., 1993, pp. 107-116], they marked a new stage in the revival of Islam in Dagestan. In recent years, the number of mosques, Islamic universities, madrasas, etc. has increased. By July 1995, there were 1,270 mosques in the republic, of which more than 850 were registered, and in Makhachkala, in the villages of Gubden and Durgeli there were 25-30 mosques each. 650 schools and groups were organized at the mosques to teach young people the basics of Islam. There were 2,200 imams and muezzins working in religious societies and 25 madrasas. In just three years, 388 new mosques were built, and about 300 former mosque buildings were returned to Muslim communities [Shikhsaidov, 1999, p. 110].

In the last 10-15 years, the religious situation in Dagestan has been characterized by an increase in interest in religion, a quantitative growth of religious organizations and associations.-

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research institute. There is an increased interest in "holy places". Almost every village has a revered place where local residents offer sacrifices and read prayers. As of November 25, 2003, 1,679 mosques were registered in Dagestan, of which 1,091 are juma mosques, 558 are quarter mosques and 30 are prayer houses, 1,659 are Sunni mosques and 20 are Shiite mosques; 16 Islamic universities, 131 madrassas, and 327 Tibetan schools are functioning [Khanbabaev, 2004: 158, 179].

Construction of new mosques, restoration of old ones, charity events, mass visits to shrines, observance of religious rites - all this is connected with the active process of the revival of Islam. Individual waqf libraries are also being restored. As V. O. Bobrovnikov points out, the restitution of waqfs in a number of districts of northern and central Dagestan will not restore their former role in the life of Muslim communities. Waqf contributions are no longer mandatory, but have become voluntary donations. Without support in Russian legislation, the waqf has no legal force [Bobrovnikov, 2004, p. 162].

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Bobrovnikov V. O. Nagorny Dagestan: communal lands are sacred? // Your choice. 1993, February.

Bobrovnikov V. O. Waqf in Dagestan: from yesterday to tomorrow? // Islam and Law in Russia. Materials of the scientific and practical seminar, Moscow: Publishing House of the Peoples ' Friendship University of Russia, 2004, issue 2.

Vakufnaya sobstvennost ' seleniya Nitsovkra Lak raion [Waqf property of the village of Nitsovkra Lak raion]. Rukisnyi fond IIAE DNTs RAS. f. 3. Op. 1. D. 281.

Vakufnye sollyby seleniya Hinta Sovetskogo raion [Waqf collections of the village of Hinta in the Soviet district]. Rukisnyi fond IIAE DNTs RAS. f. 3. Op.1. D. 282.

Vedomosti Sresda narodnykh deputatov RSFSR i Verkhovogo Sovetya RSFSR [Bulletin of the Congress of People's Deputies of the RSFSR and the Supreme Soviet of the RSFSR], Moscow, 1990, No. 21; Zakon DASSR "O svoboda sovesti i religionnykh organizatsiyakh" [Law of the DASSR "On Freedom of Conscience and religious Organizations"]. Essays. Documents. Chronicle / Comp. by V. F. Gryzlov, Vol. 1. Moscow, 1993.

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Genko A. N. Arabskiy yazyk i kavkazovedenie [Arabic Language and Caucasian Studies]. Trudy 11 sessii assotsii arabistov [Proceedings of the 11th Session of the Association of Arabists], Moscow-L., 1941.

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Dalgat, E. M., Rent and land price in Dagestan at the beginning of the XX century, in Tovarno-denezhnye otnosheniya v dorevolyutsionnom Dagestan, Moscow, 1991.
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Chancellery of the chief of the Dagestan region, Temir-Khan-Shura / / TsGA Rd. f. 126. Op. 2. d. 71. 1871.

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Kundukhov M. On zakat and some other forms of levies of clergy in the national regions / / Revolution and Highlander. Political-economic, literary-journalistic, and local history monthly. N 7-8. Rostov-on-Don, 1929.

Lavrov L. I. Epigraphic monuments of the North Caucasus in Arabic, Persian and Turkish languages. Part 1. Inscriptions of the X-XVII centuries. Moscow: Nauka, 1966.

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Orotinsky waqf. Sbornik dokumentov [Collection of documents] / / Rukisny fond IIAEDSC RAS. f. 3. Op. 1. D. 280.

Osmanov G. G. Sotsial'no-ekonomicheskoe razvitie dagestanskogo dokolkhoznogo aul [Socio-economic development of the Dagestan pre-kolkhoz aul]. Moscow: Nauka Publ., 1965.

Monuments of customary law of Dagestan of the XVII-XIX centuries. Archive materials / Comp., preface, note by Kh. - M. Khashaeva. Moscow: Nauka. Main Editorial Office of Oriental Literature, 1965.

Correspondence of the Regional Committee of the CPSU (b) on issues of agriculture, loans, cooperative trade and land reform / / TsGA RD. f. 1p. Op. 1. d. 105.

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Feudal relations in Dagestan in the 19th-early 20th centuries. XX century Archive materials / Comp., preface, and notes by Kh. - M. Khashaeva, Moscow: Main Editorial Office of Eastern Literature, 1969.

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LIST OF ABBREVIATIONS

DNC RAS-Dagestan Research Center of the Russian Academy of Sciences

IAE - Institute of History, Archeology and Ethnography

SSKG-Collection of information about Caucasian mountaineers

Central State Archive of the Republic of Dagestan - Central State Archive of the Republic of Dagestan

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