![]() And they tapped into a broader, transregional network of Islamic scholars that extended primarily to Transoxiana but also to Daghestan, Afghanistan, India, and, increasingly in the late nineteenth century, to the Ottoman territories and Egypt. They weaved these connections into scholarly networks through kinship ties, letters, Sufi associations, and debates over the controversial issues of religion. Mobility and the long years of camaraderie in madrasa hostels enabled them to forge lasting connections with each other. Footnote 5 Islamic scholars, on the other hand, traveled extensively, especially during their years of education as madrasa students. They predominantly lived in the countryside as agricultural peasants or seasonal nomads until the collectivization campaigns of the early Soviet period, Footnote 4 and they rarely ventured beyond the surrounding area of their villages or market towns. The Volga-Ural Muslims were the subjects of an Orthodox Christian-ruled empire, their nobility was incapacitated by the Russian occupation, and they had very few big merchants until the late nineteenth century. The ability of Islamic scholars to connect to a broader Muslim universe had a critical significance for the Volga-Ural Muslims due to the absence or paucity of other agents who could have shared in this role. Islamic scholars had a central role in this exchange as its primary negotiators thanks to their skills and privileges in transmitting, interpreting, and authorizing the Islamic traditions and their ability to connect otherwise insulated Muslim communities to other Muslims in distant locations. When he left for Mecca, he traveled away from the physical space where his community was located, but he moved closer to the center of an extra- spatial medium of exchange, a Muslim domain, where Muslims connected to one another across time and space and negotiated their shared norms and imaginaries. İşmuhammed bin Zâhid's remarkable transformation while away from his village catapulted him from the Volga-Ural Muslims’ boundaries of tolerance to a model, ideal figure: an Islamic scholar. He died in 1840 at the age of one hundred. All of his four sons became scholars following their father's example, and his daughters married either scholars or notable persons. He became famous in the Volga-Ural region as an accomplished Islamic scholar and reciter. He earned his living by reciting the Qur'an in religious gatherings and by teaching. He married a second time after his return and had several children. ![]() We don't know what happened to his first wife. Finally, he had decided that it was time to settle down, and here he was, back in his village. Following this, he had studied in the madrasas of Cairo for eight years, and then traveled and studied in various other cities of the Ottoman Empire for several years. He had first gone to Mecca and performed the Hajj. None could have guessed what happened to him until he returned as a learned scholar of Islam twenty-five years later. Footnote 2 He married around the age of twenty-two, and one day, shortly after getting married, he walked away from his village without informing anybody. He made a name for himself with his singing and dancing at the drinking parties that he frequented, but he remained an inauspicious figure – the Volga-Ural Muslims at best tolerated the habitual drinker and merrymaker that he was. İşmuhammed bin Zâhid was born in 1740 in a Muslim village located midway between the cities of Orenburg and Kazan. An Islamic scholar from a village in the Cheliabinsk District, died in 1841
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |