Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku:
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| Main Author: | |
|---|---|
| Format: | Book |
| Language: | Polish |
| Published: |
Warszawa
Wydawn. Uniw. Warszawskiego
2010
|
| Edition: | Wyd. 1. |
| Subjects: | |
| Online Access: | Inhaltsverzeichnis Abstract |
| Item Description: | Zsfassung in engl. und russ. Sprache |
| Physical Description: | 253 S. Ill., Kt. 24 cm. |
| ISBN: | 9788323507628 |
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| 245 | 1 | 0 | |a Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku |c Artur Konopacki |
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Record in the Search Index
| _version_ | 1804143758688649216 |
|---|---|
| adam_text | Spis treści
Wstęp
............................................................... 9
Źródła
................................................................ 17
Rozdział I: Tatarzy żołnierze-osadnicy
............................. 21
Geneza osadnictwa tatarskiego
........................................... 21
Na Litwie
............................................................. 24
Nowy etap stosunków
................................................... 27
Status społeczny i prawny osadników tatarskich
............................. 37
Tatarzy w miastach
...................................................... 42
Rozdział
II:
Islam
-
religia Tatarów Wielkiego Księstwa
Litewskiego
......................................................... 59
Narodziny islamu
....................................................... 59
Doktryny religijne
...................................................... 62
Rytuały religijne
........................................................ 65
Święta muzułmańskie
-
rok obrzędowy
..................................... 69
Islam i Tatarzy w Wielkim Księstwie Litewskim
.............................. 71
Rozdział III: Rozwój gmin muzułmańskich, tzw. dżemiatów
..... 83
Dżemiat
............................................................... 83
Duchowieństwo
........................................................ 85
Wakuf
................................................................ 94
Meczety
............................................................... 98
Fundacje meczetów
..................................................... 110
Cmentarze
............................................................. 119
8
Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w
XVI-XIX
w.
Rozdział
IV:
Rękopiśmiennictwo muzułmanów na ziemiach
Wielkiego Księstwa Litewskiego
...................................125
Rodzaje rękopiśmiennictwa
..............................................125
Koran
.................................................................132
Tefsiry
................................................................137
Kitaby
................................................................139
Chamaiły
..............................................................141
Daławary
..............................................................152
Inne rodzaje rękopiśmiennictwa religijnego; jego twórcy
-
pisarze, kopiści
.......153
Rozdział
V:
Tatarzy litewsko-polscy w
XIX
wieku
.................161
Trudne czasy
...........................................................161
Tatarzy w Cesarstwie Rosyjskim w
XIX
wieku
...............................163
Prawo budowy meczetów w Cesarstwie Rosyjskim w
XIX
wieku
...............168
Dżemiat w Studziance i Winksznupiu
......................................186
Znaczenie meczetów w życiu religijnym Tatarów
.............................198
Zakończenie
........................................................201
Aneks
...............................................................205
Bibliografia
.........................................................218
Streszczenia
.........................................................235
Indeks osobowy
....................................................244
Indeks geograficzny
................................................251
238
Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w
XVI-XIX
w.
The first Tartar settlers came to Lithuania by the end of the fourteenth century. They re¬
ceived allotments in exchange for their military service. Their settlements centered around the
main towns. Due to their religion, they were not given complete political rights. Their main
settlements focused around the touns of
Vilnus,
Troki,
Grodno, Minsk and Novogrod. Apart
from serving in the army, the Tartars also dealt with gardening and
cartering.
Moreover, they
soon became renowned leather makers. The Tartar communities usually occupied separate
districts of the towns, known as the Tartar backstreets .
The Tartar settlements were created in Lithuania mainly due to Vytautas the Great, the
ruler of the Great Duchy of Lithuania. It was owing to his policy that the Tartar colonization
became permanent in Lithuania. In fact, the tolerant attitude of the Lithuanian rulers had
a significant impact on the creation of the settlements. They allowed the settlers for example,
to have their own religion. The Tartars who settled in the Great Duchy of Lithuania were
predominantly the followers of the
Sunni
Islam. Their arrival marked the beginning of the
Muslim communities in that area, which soon extended to the larger Tartar populations, form¬
ing communities and raising mosques. Until these days, there exists a conviction among the
historiographers that in order to build a mosque, a royal permit had to be given and, together
with a license issued by the catholic bishop of a particular district (usually, from the Vilnius
district).
In this paper, I will attempt to disprove this thesis. As a result of my thorough research,
I believe that no such permit was required either from the king nor the bishop. This conviction
was also signaled by
Piotr Czyżewski
in his pasquil. What is more, also the tradition of erect¬
ing the temples may serve as a proof. In my opinion, the presumption of the demands for the
license originated from the proposal voiced by the author of the pasquil. Nonetheless, there
are no archive sources that could prove that the proposal was legally binding.
The Tartar temples were built of wood since it was the cheapest and most common ma¬
terial available. No detailed information about erecting the earliest temples prevailed until
now. Nonetheless, the information at our disposal allows us to assume that the mosques were
erected mainly at the expense of the whole community. We cannot also neglect the fact that
the Tartars inhabited private properties as well. In such cases, the magnates offered help,
by gratuitously granting the land, wood, or by endowing an imam, or a mosque with the
land. The Tartars inhabiting Lithuania, being isolated from larger Muslim communities, were
constantly subjected to the process of assimilation. As a result of breaking off the links with
the Muslim communities, a separate section of Islam arose in Lithuania, which was directly
adjusted to the Lithuanian conditions. It is impossible to ascertain to what extent the Tartars
fulfilled the five pillars of Islam. We can only be sure that they cared for their religious and
spiritual life. One of the examples of such attitude was the great concern for constructing new
temples, or attention paid to the scriptures. The Tartars abandoned their language (as well as
its numerous dialects) quite early. As a result of this there arose a problem in what way should
the scriptures be read so that it would be clear and understood by all the followers. Therefore,
the translations recorded in Polish and Belorussian with the use of the Arabic alphabet ap¬
peared. While compiling their scriptures, the Tartars made use of Christian writings, deleting
those fragments that were superfluous, or incompatible with Islam. As a result, a specific kind
of religious manuscript writing was created. In this way, until the early twentieth century, the
scriptures like
Kitabs,
Hemails
and Dalawary (rolls of letters usually buried into tombs) came
Streszczenia
239
into existence. Furthermore, as early as in the
16*
century, the Qur an was translated into
Polish and was included into the so called tafsirs. However in most of these texts, the authors
remain anonymous.
The Tartars were also renowned healers. They healed with the help of the magical formu¬
las written in Arabic on the so called niuski (fragments of paper). Then, they were either burnt
or dissolved in water and drunk in order to obtain the desired healing effect.
In the early
16*
century, there were attempts to run a mission among the Muslims. For
this particular reason, the Jesuit missionaries prepared a special prayer book. Written in Polish
and Arabic-Turkish, it was supposed to be distributed among the Tartars. The mission turned
out to be a failure and, as a result, was soon abandoned.
The seventeenth century, being the period of the Counter-Reformation, affected, even
though to a small extent, also the Tartar community. In fact, during that period, the only act of
aggression aimed at the Islam community in Lithuania was the demolition of the mosque in
Trakai and burning down of the temple in Solkinniki.
The Tartars, living in the Christian state, very often converted onto Christianity. The dif¬
ficulties in preserving contacts with other Muslims, as well as great distance from them, were
the main causes of abandoning Islam in favor of Christianity among the Lithuanian Tartars.
As a result, by the end of the
1
9th century, two of the Tartar settlements, from Studzianki
and Winksznupie, at first decreased drastically, and then completely assimilated into the lo¬
cal community. Abandoning the religion of their ancestors was considered by the Tartars to
be a disgrace and led to social ostracism and exclusion from the community. The Tartars
scorned the apostates and sometimes even resorted to battering them or to invading their
homesteads.
The spiritual leader of the Muslims was an imam, also referred to as mullah. Normally,
it had to be a Tartar bestowed with the privileges of the Lithuanian dukes, and was elected
by the whole community (the so called dzemiat). He was to be a trustworthy person, famil¬
iarized with the religious rules, and was to be able to speak Arabic. In the Polish-Lithuanian
state, imam usually also functioned as an official who swore in, or collected taxes from the
community members. An imam lived of donations from the congregation and since the nine¬
teenth century he received a state salary (from the Russian Empire), as well as profits from
the land and the financial funds owned by the whole community, the so called wakuf. Quite
often, the Imam served also as a witness to signing agreements or wills by the community
members. He also used to be a safe keeper of valuables. As a matter of fact, the election of
the Imam depended solely on the will of the community and, despite of the fact that since the
19th century the community formally was subjected to the Taurican Mufti, it was not restricted
whatsoever.
The fate of the collapsing Polish-Lithuanian Commonwealth affected also the Tartar
community. They actively fought for the country, taking part in the
Kosciuszko
Uprising and
then in Napoleonic Wars. As a result of the partitions, the overwhelming majority of Tartars
found themselves under the Russian rule. Only a small group of them lived under the Prus¬
sian rule.
In the nineteenth century, the Russian Empire put the Muslims affairs in order by pass¬
ing several laws. One of them appointed the office of the mufti in Crimea, who controlled the
muslims
from the territory of the so called Western Krai. This dependence was purely formal.
By and large, the Tartars inhabiting the historic territories of the Great Duchy of Lithuania had
a rather large religious autonomy. It permeated mostly in the ability to independently elect an
imam (mullah).
240
Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w
XVI-XIX
w.
As a result of uprisings in which Tatars took part, especially after
1863,
many religious
manuscripts were confiscated. They were written in Arabic alphabet but contained polish
some words or phrases.
The period of partitions signaled also the changes among the Muslim community caused
by the property right policy. Many Tartar families, unable to meet the new trends in agricul¬
ture, were forced to sell off their properties and move to the cities. The majority of them found
their jobs as public clerks on different levels of the civil service. Many Tartars also joined the
army. This period was also marked by extensive interactions with the Tartar community from
Kazan and Crimea. The best evidence of these contacts was the printed religious literature in
the form of Qur ans and tafsirs imported from there.
The
muslim
community survived until the end of the 19th century in a fairly good state.
This was possible mainly due to the Muslim neighborhoods and mosques. Over the centuries,
they served not only as the religious centers, but also they were the meeting venues, where
the community members could exchange their views or beliefs. The Tartars, depraved of the
full public rights owing to their faith, created their own substitute of self-government with
an imam as its head. As a result, the mosques served as centers of the political life as well.
Therefore, it was not unreasonable that
Czyżewski
wrote in his pasquil titled Alfurkan, calling
for tearing the mosques down: The tartars have their own governments and who knows what
they are deciding upon there.
..
This dissertation was enriched with the copies of the layouts of the nineteenth century
mosques, as well as the overall table of their founders (provided that it was possible to estab¬
lish them), the date of construction, and the will of the colonel Skirmunt from
1786.
Furthermore, a map of the settlements along with the images of Tartar temples that ex¬
isted on the territories of the Great Duchy is included. The whole text is accompanied by
a complete bibliography of the manuscripts, printed sources, as well as the specialist literature
on this subject.
Translated by
Karolina Konopacka
|
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| author | Konopacki, Artur 1975- |
| author_GND | (DE-588)1024678474 |
| author_facet | Konopacki, Artur 1975- |
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| discipline | Geschichte |
| edition | Wyd. 1. |
| era | Geschichte 1500-1900 gnd |
| era_facet | Geschichte 1500-1900 |
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| geographic | Großfürstentum Litauen (DE-588)4499060-1 gnd |
| geographic_facet | Großfürstentum Litauen |
| id | DE-604.BV037157451 |
| illustrated | Illustrated |
| indexdate | 2024-07-09T22:52:45Z |
| institution | BVB |
| isbn | 9788323507628 |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-021072102 |
| oclc_num | 706985404 |
| open_access_boolean | |
| owner | DE-12 DE-739 |
| owner_facet | DE-12 DE-739 |
| physical | 253 S. Ill., Kt. 24 cm. |
| publishDate | 2010 |
| publishDateSearch | 2010 |
| publishDateSort | 2010 |
| publisher | Wydawn. Uniw. Warszawskiego |
| record_format | marc |
| spelling | Konopacki, Artur 1975- Verfasser (DE-588)1024678474 aut Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku Artur Konopacki Wyd. 1. Warszawa Wydawn. Uniw. Warszawskiego 2010 253 S. Ill., Kt. 24 cm. txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. und russ. Sprache Geschichte 1500-1900 gnd rswk-swf Tataren (DE-588)4078164-1 gnd rswk-swf Religion (DE-588)4049396-9 gnd rswk-swf Großfürstentum Litauen (DE-588)4499060-1 gnd rswk-swf Großfürstentum Litauen (DE-588)4499060-1 g Tataren (DE-588)4078164-1 s Religion (DE-588)4049396-9 s Geschichte 1500-1900 z DE-604 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=021072102&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=021072102&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Konopacki, Artur 1975- Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku Tataren (DE-588)4078164-1 gnd Religion (DE-588)4049396-9 gnd |
| subject_GND | (DE-588)4078164-1 (DE-588)4049396-9 (DE-588)4499060-1 |
| title | Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku |
| title_auth | Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku |
| title_exact_search | Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku |
| title_full | Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku Artur Konopacki |
| title_fullStr | Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku Artur Konopacki |
| title_full_unstemmed | Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku Artur Konopacki |
| title_short | Życie religijne Tatarów na ziemiach Wielkiego Księstwa Litewskiego w XVI - XIX wieku |
| title_sort | zycie religijne tatarow na ziemiach wielkiego ksiestwa litewskiego w xvi xix wieku |
| topic | Tataren (DE-588)4078164-1 gnd Religion (DE-588)4049396-9 gnd |
| topic_facet | Tataren Religion Großfürstentum Litauen |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=021072102&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=021072102&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT konopackiartur zyciereligijnetatarownaziemiachwielkiegoksiestwalitewskiegowxvixixwieku |