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3rd International Conference on Arabic Studies and Islamic Civilization

DUA KHATMI AL-QURAN IN TAFSIR OF ALYTUS (1723) ONE OF THE OLDEST MANUSCRIPT OF THE TATARS OF GRAND DUCHY OF

LITHUANIA

Magdalena LewickaArabic Language and Culture Center

Faculty of LanguagesNicolaus Copernicus University - Poland

[email protected]

ABSTRACT

The literature of Polish-Lithuanian Tatars constitutes the most important and richest part of their cultural heritage as well as a lasting trace of Tatar settlements in the Polish-Lithuanian Commonwealth. This literature is not an easy subject of research. On the one hand, difficulties arise from the limited access to old writings which are held in private hands or library collections in post-Soviet countries. Another reason is the content and form of these works, written in Arabic script in Belarusian and Polish, interspersed with Turkish and Arabic texts. Combined with the enormous diversity of the content and peculiar character of these manuscripts, anonymity of authors and impossibility of chronological ordering, all these factors pose a considerable challenge to the exploration of the field referred to by researchers as “kitabistics” (a term derived from the most representative type of manuscript, the kitab). The paper is dedicated to the analysis (identification, textual and philological discription) of Dua khatmi al-Quran - the text present on the last pages of the Tefsir of Olita (1723), one of the oldest copies of the so-called Tafsir of the Tatars of the Grand Duchy of Lithuania, the first Slavic (Polish/ Belarusian) and the third, after the Latin and the Italian, translation of the Quran rendered directly from the original text written in Arabic into a European language.

Keywords: kitabistics, Tatars manuscripts, Tatars of the Grand Duchy of Lithuania, Arabic script in Belarusian and Polish, Dua khatmi al-Quran, Tafsir of Alytus

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1 - Introduction

Tafsir of Alytus belongs to the works which comprise the core of Tatar literary manuscript i, whose development and unique character – making it a phenomenon to which great spiritual, literary and cultural value is ascribed – is inseparably connected with the history of Tatar settlement in the territory of the Grand Duchy of Lithuania. This “membership” in the basic part of the Tatar literary output does not only derive from the fact that it represents one of the oldest relics of this literature, but mostly due to the fact that it is one of the transcriptions (also the oldest) of the so called Tafsir of the GDL Tatars, the first Slavic (Polish/Belarusian) and at the same time the third (after Latin, published in 1543 and its Italian translation of 1547) translation of the Quran translated directly from the Arabic source into a European language. This protograph, unfortunately not preserved to

e-Proceeding of the 3rd International Conference on Arabic Studies and Islamic Civilization ICASIC2016 (e-ISBN 978-967-0792-08-8). 14-15 March 2016, Kuala Lumpur, Malaysia. Organized by http://WorldConferences.net 104

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contemporary times, was created in the second half of 16th century, hence in the Reformation period when the translation of the sacred books (The Bible, among others) into vernacular languages flourished and in accordance with the Muslim rule of iz (that is the prohibition of translating the original Arabic Quran into other languages) took the form and status of tafsir, that is the “comment, interpretation, explanation”, however, in reality it contains an accurate, interlinear translation of the Holy Book of Islam into the contemporary Polish with some element of the (old-)Belarusian.

2 - Genesis of the literary manuscripts of the GDL Tatars

The development of the Tatar literary manuscripts and its unique character are inseparably connected with the history of the settlement of this tribe originating from the steppes of Mongolia in the territory of the Grand Duchy of Lithuania (Following works discuss the history of the Tatar settlement in the territory of the former Republic of Poland: Talko-Hryncewicz, 1924; Kryczyński, 1935; Kryczyński, 1938; Kryczyński 1997-1998; Tyszkiewicz, 1989; Tyszkiewicz, 2002; Tyszkiewicz, 2008; Sobczak, 1984; Borawski, 1986; Borawski, 1991; Borawski, 1983; Borawski, Dubiński, 1986; Grygajtis, 2003; Łowmiański, 1983; Dumin, 1991; Dumin 2006; Kołodziejczyk 1997; Konopacki, 2006; Konopacki, 2010; Dziadulewicz, 1986. Katalogi zabytków tatarskich: Gutowski, 1997; Drozd, Dziekan, Majda, 1999; Drozd, Dziekan, Majda, 2000; Kołodziejczyk, 1998). Its outset dates back to the time of king Gediminas´s reign (1305-1341), and the first reference to Tatars living in Lithuania appears in the chronicles of the Italian Franciscan, Lucas Wadding: “Our brothers departed to proclaim the teachings of Christ in the Lithuanian lands, where they found a whole nation engulfed in the barbarian errors and dedicated to the cult of fire, among them the Scythians, coming from the country of a khan, who use Asian language in the prayers” (Borawski, 1986, p. 5), while the first information about Tatars with the name of this ethnic group is noted in Jan Długosz´s chronicle: “Alexander or Vytautas the Duke of Lithuania, having reconciled with Svitrigaila, wanted to prove himself to be a Christian duke, embarked on the first raid against the Tatars. He attacked the main settlement of them, called the Horde, and many thousand barbarians with their wives, children and cattle were taken to Lithuania” (Łyszczarz, 2013, p. 74).

The Tatar settlement proceeded in two main stages, the first occurring in 14 th and 15th centuries was connected with the flow of the Tatars from the empire of the Golden Horde and khanates located on the banks of the Volga River. This migration movement was based on the compulsory Islamization conducted by Uzbeg Khan (1312-1342), but in the end, migration to the west of Asia had not protected the Tatars from Islamization. The development of the Tatar settlement of this period can be attributed to the Grand Duke of Lithuania - Vytautas (1392-1430), who granted Tatars the land and privileges (guaranteeing the freedom of religion at the same time) in exchange for military service and help in fighting the Teutonic knights, which contributed to the massive relocation to Lithuania. The second stage of the settlement occurred between the 16 th and 18th centuries, at first due to the settling of the war prisoners captured during the war with the Crimea Horde, and then because of the migration of the civilians from Kazan and Astrakhan Khanates fleeing from the Russian occupation. By the end of the 17 th century the Tatars settled in the territory of the Crown where King John III Sobieski granted them the demesnes in Podlasie district (the contemporary history of the Tatar community is discussed in the following works: Miśkiewicz, 1990; Miśkiewicz, 1993; Miśkiewicz, 2009; Miśkiewicz, Kamocki, 2004; Czerwonnaja, Chazbijewicz, 2014. Monographs dedicated to the issues of this community include: Warmińska, 1999; Łyszczarz, 2013). After the partitions and fall of the Republic of Poland the majority of territories settled by the Tatars became the part of the Tsardom of Russia, after World War I (apart from the Kaunas province belonging to the Republic of Lithuania) it was within the territory of the independent Poland. After World War II, when the Kresy (Eastern Borderlands) were lost by Poland the Tatars have been living in territory of Poland, Lithuania and Belarus (brief description of the history of the Tatar settlement in the territory



of Poland, including the genesis, waves of migration, social and legal status of the settlers and their role in the military can be found in Konopacki, 2010, pp. 22-58). Six hundred years’ long presence in these territories (including 350 years within the current borders of Poland) made them a part of Polish nation, in particular distinguishing themselves in the military history of the Republic of Poland by participation in the fight for freedom, independence and playing an important part in all the major military events in the history of Poland (Thirteen Years’ War (1458-1466), the raid of Vladislaus II of Hungary to Czech Republic (1471), battles of Buczyna (1588), Cecora (1620), Chocim (1621), Beresteczko (1651), Polish-Swedish war (1655), Bar Confederation (1768-1772), Kościuszko Uprising (1794), November Uprising (1830) January Uprising (1863), World War I and II).

An introduction to the characteristics of the Tatar literary manuscripts should consist in their genesis, including the sources and provenance and definition of the period when they developed. As much as the discussion of the conditions of the development and traditions it is deeply rooted in is not a difficult task, the indication of the moment in time when the writings of the GDL Tatars come into existence is almost impossible. The Tatars’ literary heritage includes exclusively religious literature; they had not produced (until the end of the Republic of Poland) any historic or polemical works. The only exception is the non-preserved, but mentioned in the later sources, work of Azulewicz Apologia Tatarów, issued in 1630 in Vilnius as a reply to the squib of Piotr Czyżniewski (see Konopacki, 2014). There are no relics representing the earliest period, and the first text recognized by the scholars which describes the Tatar society does not mention any literary activity (hence it can be deduced that Tatar books had not been written at that time), which gives rise to authenticity reservations (Risale-i Tatar-i Leh, Traktat o Tatarach polskich, of 1558, Polish translation A. Muchliński in 1858). Indirect presumptions including textological and philological analysis of the content and research on the historic context (including the influence of reformation and counter-reformation) give a basis to the assumption that the birth of the Tatar literary manuscript occurs in the second half of the 16th century.

The determinants assumed as the reasons of its development can be brought down to two factors. The first of them is the process of linguistic assimilation, which caused the Tatars, who were the ethnic, cultural and religious minority of the new country, to lose the command of their own language (Turkic dialects) and oriental languages facilitating contacts with their co-religious (Turkish) and religious practices (Arabic) for the languages functioning in the GDL – Polish and Belorussian. The process which had been in continuous progress since the 15th century and ended in the second half of the next century was one of the causes for undertaking the activities regarding the translation of the religious books into Slavic languages known by the Tatars, since on the one hand the doctrinal issues forced them to use the Arabic texts in the rites and liturgy, and on the other hand these texts became – in the conditions of the isolation from the sources and roots of Islam – the only carrier of their religious knowledge. According to Szynkiewicz (1935a, p.141) the archetype of the manuscripts were the books written in Chagatai language, brought by the members of the Golden Horde, which seems to be confirmed by texts in this language including supplications for the religious services and the Quran surah Ja Sin present in the Tatar literature. These books were to become the basic binder allowing the GDL Tatars to retain their ethnic distinctiveness and cultural identity (Zakrzewski, 1989; Borawski, 1992), which in the 16th century – as it seems – had been identified exclusively by their denomination - Islam (religious services and practice of the Tatar society are discussed in Konopacki, 2010). The process of the linguistic assimilation of the Tatar community was probably based on the fact that its members varied as far as their origin is concerned and used different dialects. In the light of the lack of the earlier developed feeling of the ethnic community (such a community was not created until the period of the GDL, and it was not joined by the ethnic and linguistic factors, but by a political one), their languages (dialects) originated in the steppes were not a unifying determinant, especially due to the fact that they were not the carriers of the religious traditions (Łapicz, 1986b,



pp. 29-30, 52-54). It is worth emphasizing that the rank of the sacral language is reserved for Arabic, as the language of the Holy Book, The Quran. However, in the Tatar liturgy and writings Turkish also played this role. In the sphere connected with religion, Tatar language was replaced by the so called Belarusian ethnolect functioning in writing and in speaking. In the sphere of the daily communication, the Tatars used Belarusian dialects, accompanied among the elite– since 16 th

century – by Polish language of the northern Kresy borderland (further discussion of this subject: Drozd, 2000b; Radziszewska, 2010, pp. 10-11).

The other element which certainly influenced the shaping and development of the Tatar literary output is set in the historical context, and is connected with the cultural and spiritual revival of the Republic of Poland attributed to the Renaissance and the Reformation which caused the Tatar society to create their own literature reflecting its distinctiveness and providing the core of their cultural heritage (works discussing Tatar literature and linguistic heritage - in Polish literature: Kraczkowski, 1952; Szynkiewicz, 1935a, pp. 138-143; Szynkiewicz, 1932, pp. 188-195; Szynkiewicz, 1935b; Woronowicz, 1935, pp. 376-394; Zajączkowski, 1851, pp. 307-313; Konopacki, 1966, pp. 193-204; Łapicz, 1986; Łapicz, Jankowski, 2000; Łapicz, 2008, pp. 31-49; Drozd, 1999; Kulwicka-Kamińska, 2004; Kulwicka-Kamińska, 2013; Kulwicka-Kamińska, 2015).

3 - Characteristic features of the literary manuscripts of the GDL TatarsAmong the characteristic features of the literary output of the GDL Tatars the following attributes have to be listed in the first place: the manuscript-like form of the books; anonymity of the authors, multilingualism resulting from the presence of the Slavic (Polish and Belarusian) and oriental (Arabic, Turkish, Persian) linguistic layer; heterogenic character (in relation to volume, genologic classification and themes) and finally, the most distinguishing element of this literature: the way of notation consisting in the exclusive usage of the Arabic alphabet to write down the texts (both oriental and Slavic) included in the content of the books.

Two factors decided about the manuscript-like character of the Tatars’ literary output. The first of them, particularly significant, was surely the reference to the literary output present in the world of Islam, especially regarding the religious literature, which due to the high rank of the calligraphy was subjected to the printing process quite late (calligraphy had been one of the key forms of art in the light of the ban on figurative representation) and in the context of the religious texts, manual copying of the books became ritual in form. Additionally, the manuscript form was favoured by the local cultural context, namely the return to the manuscripts characteristic for the period of Sarmatism, for this is the period when the formation and the development of the Tatar works of this kind took place (Drozd, 2000b, pp. 24-26).

Anonymity, as a typical feature of all the manuscript literature, is also characteristic for the discussed Tatar works. Only two names of authors, regarding these works, are known: Hodyna (Kitab of 1645) and Uriah son of Ismail (Tafsir dated for 1686), as opposed to the scribes who often disclosed their names in colophons. Surely, bearing in mind the excellent command of Arabic and other Oriental languages and the general erudition of the Tatar authors, resulting from the character of their work, including the compilation and adaptation of the texts of Slavic and Middle Eastern provenance, they were the representatives of the intellectual elite of the Tatar society. What is significant in this context, the impossibility of discovering their personal information, and the following anonymous character of the Tatar literary output implicates a major hindrance in the process of chronological definition, which can only be based on the indirect presumptions: philological and contextual analysis, dates of the subsequent copies of the books, historical, social context, etc. (the subject of the authors and scribes is discussed in: Kulwicka-Kamińska, 2013 , pp. 57-58, 93-97, 108-110; Drozd, 2000b, pp. 33-34; Konopacki, 2015, pp. 271-286).



Another, immanent, feature of the Tatar manuscript output is the multilingualism, reflected in the mutual interleaving of the oriental layer, in the form of such languages as Arabic, Turkish and, to a lower extent, Persian, and the Slavic layer represented by Polish spoken in the northern Kresy borderlands in the initial stage of its development and the old-Belarusian language (Drozd, 2000b; Łapicz, 1986a; Akiner, 1973; Akiner 1980). The latter contains numerous borrowings and oriental influences (Turkish and Tatar, Arabic, Persian), mostly in the range of lexis and phraseology regarding the rituals and religious beliefs. The oriental texts are, first of all, connected with the liturgy and prayer body, mostly the verses and surahs of the Quran in Arabic, as well as Arabic and Turkish prayer formulas (Drozd, 2000b, pp. 17-21; Kulwicka-Kamińska, 2013, pp. 60-63; Łapicz, 1986a, pp. 217-218). The study of such a vast and linguistically varied text requires the continuous cooperation of Slavists (especially Polonists and Belarutenists) and orientalists (especially Arabic scholars and Turkologists), due to the necessity of connecting the knowledge on Polish and Belarusian diachronic linguistics with the wide orientalistic competence (Arabic, Turkologic, Islamic) as well as theory and history of the translation of the sacred books including theolinguistics.

As far as the most distinguishing element of this literature is concerned, namely – the way of notation, consisting in the exclusive usage of the Arab alphabet to write down both the Oriental and Slavic layer of the texts (the subject of manuscript transliteration and transcription of the Tatar literature is discussed in: Teoretyczne aspekty badania piśmiennictwa Tatarów – muzułmanów Wielkiego Księstwa Litewskiego oraz Praktyka badawcza: systemy transliteracji i transkrypcji [in:] Łapicz, Kulwicka-Kamińska, 2015, pp. 29-202), it was the reference to the manuscript culture, especially of religious character, present in the world of Islam. The basis of adopting the Arabic alphabet instead of using the Slavic graphs, was surely a particular respect paid to religious books and Arabic writing (which was used to write down the Quran), because the sacral value was contained not only in the content of the books but also in the form of the graphs used in the notation. The Arabic alphabet was also functioning outside the Tatar literary manuscripts, namely the grave epitaphs, sacral ornamentation, and often in private writings (letters, documents, signatures of the documents), all the more that the Tatars preserved the ability to use the Arabic writing until 20th century, even though their excellent command of this language was lost in the course of centuries. What is particularly significant in this context, the Arabic alphabet must have been adapted to write down the Slavic texts, or to be more precise the phonologic system of these languages through the introduction of the additional graphemes and change of the phonetic value of some existing letters.

It seems that adopting the classification proposed by Drozd (1995, pp. 33-47) is most justified for the detailed and clear characteristics of the Tatar literary output. It is based on the criteria of the content and form, which allows the delineation of the following types of the manuscripts: basic books including the manuscripts of The Quran, tafsirs, kitabs and chamails; auxiliary books including tajwids, sufras, vocabularies, amulets represented by dalawars, hramotkas and nuskas, and finally the last group: tables and muhirs.

4 - Tafsir of Alytus – one of the oldest manuscript copies of the Tafsir of the GDL TatarsThe manuscript which is the subject of the analysis contained in this paper is kept in the private collection of a family of Alytus and is dated of 1723, it contains 485 pages measuring 33 x 18,5 cm. It was made by the son of Mustapha Ismail Jabłoński (further referred to as MIJ), whose name and surname is written in the colophon (p. 483a) and in the next century (1836) Jibrahim Januszewski (further referred to as JJ) corrected the text, which is confirmed by entries in Polish and Arabic contained in the final page of the manuscript (p. 485 b). The handwriting of both scribes is clear, the subsequent pages contain various annotations of different chronology, some of them are written in Latin alphabet, with black or red-brown ink (in some places the red-brown is overwritten with the black ink, especially in the text of the under verse translation). The top left hand corner contains



Arabic pagination (the notation is partially imperfect), each page contains, on average, 8 verses of the Arabic text with under verse translation, however, the Arabic linguistic layer, in a vast part, features punctuation marks in the form of dots written in red ink marking the borders of the Ayah. As far as the categorisation of the text is concerned, the Tafsir mostly contains the subsequent surahs of the Holy Book of Islam (p.1 – dedication of 1806, signed Józefowicz, p. 2a-3a – entries in Polish, written with Latin alphabet (family matters), p. 3b-4b, Arabic text, p. 5a-478a tafsir, p. 478b-479b intentional prayer , p. 480a-480b – table of contents including the names of surahs and pagination, p. 481a-482a – entries in Polish, written in Latin alphabet, p. 482b-485b – tafsir), preceded with a short announcement regarding the content (the first surah and the beginning of the second one are preceded with a framed announcement), while in the linguistic layer one should indicate the Arabic referring to the Quran text and Polish with some elements of Belarusian in the under verse translation.

The material analyzed by the author of this paper consisted of three pages, 478b, 479a, 479b, the objective of the analysis was to decipher and transliterate the Arabic entries present in the indicated material, adding the comment in the form of the footnotes, as well as identification of the content.

p. 478b1: bi-smi alii-llhiiii aliv-rramniv alvi-rrami /[in the name of God Merciful, Compassionate! /]2: adaqa alvii-llhuviii alix-amu axl-fallmuxi / wa-balaaxii raslahu axiiil-kirmuxiv / wa-nanu al m qla rabbinxv [this is the word of God Almighty /which he gave to his Noble Messenger /indeed, we hold on to what was said by our Lord,]3: liqunxvi wa-rziqun wa-mawln mina alxvii-hidna / alxviiilahummaxix rabbanxx taqabbal minn atma alxxi-Qurn(i)xxii

[the Maker, he who blesses us / our Lord, through the witnesses / oh God, Lord, accept the stamp of Quran from us]

i Scholarly literature uses, often interchangeably, the following terms: “Polish and Lithuanian Tatars”, “Polish-Lithuanian-Belarusian Tatars”, “Polish Tatars”, “Lithuanian Tatars”, “Belarusian Tatars”, “Tatars of the Republic of Poland”, “Tatars of the Grand Duchy of Lithuania”. The author uses the last one, referring to the descendants of the Golden Horde who reached the Baltic and Slavic lands in 14th century (in order to emphasize the Turkish – Mongolian descent), due to the fact that the term “Tatar” seems to be not very precise and is used to refer to various tribes, including Turkish-Mongolian tribes, nomads who came to Middle Asia and Middle East, settlers in Russia and Crimea, members of the Golden Horde and Crimea Khanate. The terms such as “Polish Tatars”, “Lithuanian Tatars”, “Belarusian Tatars”, based on the geographic connotations, define the contemporary national affiliation. Bearing in mind the fact that the subject of the author’s discussion is the literary heritage and cultural output of the descendants of its citizens, the term Tatars of the Grand Duchy of Lithuania (further: GDL) seems to be the most appropriate.

ii In the notation there is the definite article al- without vocalization marks which results from the phonetic realization. The letter alif should be marked with wala occurring above the alif which lost hamza (this usually occurs in the case of the definite article al-, where hamza is subject to ellision), letter lm is subject to regressive assimilation consisting in its likening to the next sound (this always happens in case of the definite article followed by the so called “letter of the sun”: t, , dl, l, r, z, sn, n, d, , , , lm, nn). Notation of this type (without wala) is not characteristic for the writing of the manuscript of the Quran, however, it is quite often present in these texts.

iii The long vowel is marked by the scribe with a vocalization mark, so called ”short alif” and not a letter, similar thing happens in the authentic Arabic texts.

iv See: footnote 2.v See: footnote 3.vi See: footnote 2.



4: wa-tanxxiii wa-tarann m kna fxxiv tilwatihi min ainxxv awxxvi nisynin / awxxvii tarifin kalimatin an[deliver us and protect us from any mistakes in recitation [of the Holy Book], omission/ or deformation of the word]5: mawiih / awxxviii tayirixxix arfin / awxxx taqdmin / awxxxi tarin / aw ziydatinxxxii / awxxxiii

nuqnin/[from its correct form / change of letter / too hasty / or too slow recitation / adding / or omitting]6: awxxxiv tawlin al m anzaltahuxxxv awxxxvi raybin / awxxxvii akkin awxxxviii talin inda tilwatihi awxxxix

[interpretion of what was revealed, lack of confidence/ doubt, too quick recitation]7: kasalin awxl suratin awxli zayi alxlii-llisni / awxliii waqfin bi-ayri waqfin / awxliv irminxlv bi-ayri[or too slow, excessive haste, wrapping the tongue / stopping without need / inclusion without]8: muramin / awxlvi ihrinxlvii biayri baynin / awxlviii maddin awxlix taddin awl hamzatinli awlii uzmin awliii

[need / revealing without need / setting madda, shadda, hamza, sukna or]9: irbinliv bi-ayri maknin / fktubuhulv minn al allvi-ttammi wa-allvii-kamli / wa-allviii-muhazzabi min kulli[setting the vocalization mark in the wrong place / I am writing it as precisely as possible, in a perfect way, devoid of any]10: allix-ilnilx / ffirlxi lan y rabbhulxii ya sayyidhulxiii / l tuin y mawln wrzuqnlxiv fala[language mistakes / forgive us God / forgive us Lord and bless for]

xxiii Wrong notation of the letter alif with fata in the place of the letter ww with amma. Correct notation: tan.

xxiv Notation of the long vowel in the final sound in the form of alif maqra following the vocalization mark resembling the so called ”short alif”, but placed below the preceding letter (while the so called “short alif” is placed above a letter). In Arabic authentic texts the long vowel is graphically realized in the form of the letter y following the kasra, however in the Quran derived texts the letter y in the final sound is written in the form of alif maqra.

xxv See: footnote 16, correct notation ain. The letter alif features wala mark which takes place in the old texts in relation to the letter alif preceding hamza.

xxvi See: footnote 19.xxvii As above.xxviii As above.xxix Wrong notation, correct: tayri.xxx See: footnote 26.xxxi As above.xxxii Wrong notation of the letter t mafta in the place of letter t marba, probably an interference from

Turkish and/or Persian featuring such a non-standard spelling.xxxiii See: footnote 19.xxxiv As above.xxxv As above.xxxvi As above.xxxvii As above.xxxviii As above.xxxix As above.xl As above.xli As above.xlii See: footnote 2.xliii See: footnote 19.xliv As above.xlv As above.



11: m qaranhu / muaddiyan aqqahu maa allxv-ailxvi wa-allxvii-qalbi wa-allxviii-llisni / wa-hab lan bihi[what we read / giving the truth with our bodies, hearts and tongues / for that, grant us]12: allxix-ayralxx wa-allxxi-ssadatalxxii wa-allxxiii-buratalxxiv wa-allxxv-amnalxxvi / wa-l tatum lan bi-allxxvii-irri wa-allxxviii-aqwatilxxix [with success, happiness, good news and safety / and deliver us from evil, hardships]13: wa-allxxx-allati wa-allxxxi-ufyni / wa-nabbihn qabla allxxxii-many an nawmi allxxxiii-aflati wa-allxxxiv-kasallxxxv

[error and vegetaion / wake us before death from the sleep of levity and laziness]14: ni / aminanlxxxvi min abi allxxxvii-qabri / wa-min suli allxxxviii-munkari wa-allxxxix-nnakri / wa-min akli alxc-ddaxci

[so that we are safe from the torment in the grave/ Al-Munkar’s and Al-Nakir’s questions / and eating wo-]15: ydni / wa-bayyi wuhan yawma alxcii-bai / wa-atiqxciii riqbanaxciv mina alxcv-nnirnixcvi /[-rms / clear our faces on the Day of Resurrection / and deliver us from the hellfire /]16: wa-yammin kitban / wa-yassir isban / wa-aqqil mznan bi-alxcvii-asanti / wa-abbit[bless our book / and make the Final Judgement easy / and weigh our scales with good deeds / strengthen]17: aqdmanxcviii al alxcix-iri / wskinc fci wasai alcii-inni / wrzuqnciii iwra(i)civMuammadin [our feet on Siratcv / and place us in the middle of Paradise / grant us with the nighbourhood of Muhammad]18: alayhi alcvi-altucvii wa-alcviii-ssalmu / wa-akrimncix bi-liqika ya rayyni / istaib duncx bi-aqqi[prayer and peace be with him / give us the honour or meeting You, oh You full of abundance/ answer our prayers with truth]19: alcxi-ttawrayticxii / wa-alcxiii-inlicxiv wa-alcxv-zzabri / wa-alcxvi-furqni alcxvii-aimucxviii / aincxix

ama m[of Torah / the Gospel, Psalms / and Magnificent Quran / give us everything we] 20: saalankacxx bihi fcxxi alcxxii-ssirri wa-alcxxiii-alnicxxiv wa-zidn bi-falika alcxxv-wsiati bi-dika[asked for overtly and in secret, grant us, in your benignity with your generosity]21: wa-karamikacxxvi y akramacxxvii alcxxviii-akramnacxxix / wa-y aramacxxx alcxxxi-rrimna / alcxxxiilahummacxxxiii allcxxxiv al[and largess, oh, the most generous of the generous ones / grant us with your grace, oh, the most gracious of the gracious ones/ Oh Lord pray for]22: Muammadin ibi alcxxxv-arati wa-alcxxxvi-burhni / bi-ramatika y aramucxxxvii al-rrimna / alcxxxviiilahummacxxxix

[Muhammad, the law-giver, carrier of the testimony/ with your grace, oh the most gracious of the gracious ones, oh Lord]23: anamncxl wrfancxli bi-alcxlii-Qurni alcxliii-ami / wa-brik lan bi-alcxliv-yticxlv wa-alcxlvi-ikri alcxlvii-akmi /[make us pleasant to you and elevate with this Magnificen Quran / bless us with these verses and wise mentioning the God /]24: wa-taqabbal minn innakacxlviii antacxlix alcl-ssamu alcli-almu / wa-tub alayn innakaclii antacliii

alcliv-ttawwbu alclv-rramu /[and accept them from us, since you are the listener and omniscient / have mercy on us, for you are merciful and compassionate /]25: alclvilahummaclvii zayyin bi-znati alclviii-Qurniclix / wlbisnclx bi-almati alclxi-Qurni / wdilnclxii

alclxiii-annata maa[make the Quran our ornament /and our robe / and bring us to Paradise with]



26: alclxiv-Qurn(i)clxv / wa-fin min kulli baliclxvi alclxvii-dduny wa-abi alclxviii-iraticlxix maa alclxx-Qurni / wramclxxi/[the Quran / and deliver us from all the suffering of this world and torment of the nether world / have mercy]

p. 479a1: ama ummatinclxxii muammadin alayhi al-altu wa-alclxxiii-ssalmu / maa alclxxiv-Qurni / alclxxvlahummaclxxvi ial(i)clxxvii alclxxviii-Qurniclxxix lan f [upon the whole ummaclxxx of Muhammad, peace and prayer be with Him/ with the Quran/ oh Lord please make the Quran my]2: al-dduny qarban / wa-f alclxxxi-qabri mnisanclxxxii wa-f alclxxxiii-qiymati afan / wa-al a-iri nran wa[close companion in this world / a friend in my grave, intercessor on the Day or Resurrection/ and a light over Sirat and3: ilclxxxiv al-annati rafqan / wa-mina alclxxxv-nnari satran wa-iban / wa-il alclxxxvi-ayrti kullih dallan wa-imman[companion on the way to the Paradise /screen from the fires of hell and protection / proof of all good deeds and a guide4: bi-falika wudika wa-karamikaclxxxvii y akramuclxxxviii alclxxxix-akramnacxc / wa-y aramucxci alcxcii-rrimna / alcxciiilahummacxciv

[thanks to You, Your presence and generosity, oh the most generous of the generous ones, oh the most merciful of the merciful ones, oh Lord]5: ihdin bi-hidyati alcxcv-Qurni wa-fin bi-inyati al-Qurni / wa-nain min-a alcxcvi-nnirnicxcvii / bi-karmati[lead us on the path of the Quran and grant that it protects us / deliver us from the hellfire with the generosity]6: alcxcviii-Qurni / wdilncxcix alcc-annata(i)cci bi-ifaati alccii-Qurni / wrfacciii daratina bi-falati alcciv-Qurni /[of Quran / lead us into the Paradise with the intercession of the Quran / and make us be elevated with it /7: wa-kaffir ann sayyitin bi-tilwaticcv alccvi-Qurni / y ccvii al-fali wa-al-isni / alccviiilahummaccix

urzuqnccx

[shunt evil deeds away from us due to the recitation of the Quran / You, the perfect one and full of merit/ grant us]8: bi-kulli arfin min-a alccxi-Qurni alwatanccxii / wa-bi-kulli kalamaticcxiii karamatinccxiv / wa-bi-kulli yatinccxv sadatinccxvi wa-bi-kulli[a pleasant prize for letter of the Quran / generosity for each word / happiness for each verse, for each]9: sratinccxvii salmatinccxviii / wa-bi-kulli uzin azan / alccxixlahummaccxx urzuqnccxxi bi-alccxxii-alificcxxiii

alfatanccxxiv / wa-bi-alccxxv-bi barakatinccxxvi / [surah give us success / for each djuzccxxvii with a prize / oh God, grant us – for the letter alif – kindness / blessing for letter b] 10: wa-bi-alccxxviii-tti tawyatanccxxix / wa-bi-alccxxx-i awban / wa-bi-alccxxxi-mi amlan / wa-alccxxxii-i ikmatan / wa-bi-alccxxxiii-i ulnanccxxxiv / wa[repentance for letter / prize for good for letter / beauty for letter m / wisdom for letter / gratification for letter /]11: wa-bi-alccxxxv-ddli dunuwwan / wa-bi-alccxxxvi-li akawtan / wa-bi-alccxxxvii-rr ramatan / wa-bi-alccxxxviii-zz zulfatan / wa-bi-alccxxxix-ssni[closeness for letter dl / dexterity for letter l /mercy for letter r / flattery for letter z /for the letter sn]



12: sanan / wa-bi-alccxl-ni ifan / wa-bi-alccxli-di idqan / wa-bi-alccxlii-i iyan / wa-bi-alccxliii-i arwatanccxliv /[give us majesty /grant us health for letter n / honesty for letter d /brightness for letter / tenderness for letter /]13: wa-bi-alccxlv-i ufranccxlvi / wa-bi-alccxlvii-ayni ilman / wa-bi-alccxlviii-ayni aniyyan / wa-bi-alccxlix-fi faraan / wa-bi-alccl-qfi qurbatanccli /[success for letter / knowledge for letter ain / wealth for letter ayn / joy for letter f / closeness for letter qf ]14: wa-bi-alcclii-kfi kifyatan / wa-bi-alccliii-llmi lufan / wa-bi-alccliv-mm mawiatan / wa-bi-alcclv-nnni nran / wa-bi-alcclvi-wwicclvii wafan /[ satisfaction for letter kf / kindness for letter lm / advice for letter mm / light for letter nn / loyalty for letter ww /15: wa-bi-alcclviii-hi hidyatan / wa-bi-alcclix-llmi alcclx-alficclxi liqan / wa-bi-alcclxii-yi yusran / wa-all alcclxiii-llhucclxiv al sayyidin[leading [on the right path] for letter h / meeting for the thousandth letter lm / well-being for letter y / let God pray for our Lord]16: muammadin wa-alihicclxv wa-abihi amanacclxvi / alcclxvii-ayyibna alcclxviii-hirna / alcclxixlahummacclxx balli awban qaraanhu [Muhammad, for his whole kin and companions / good and pure / oh Lord, grant us a prize for what I have read]17: m qaraanhu / wa-nawwir m talaanhu / li-ricclxxi muammadin alayhi alcclxxii-ssaltu wa-alcclxxiii-ssalmu / wa-li-l-arwicclxxiv [what I have read / enlighten us with what I recited / the soul of Muhammad, prayer and peace be with him/ and the souls]18: awldihicclxxv wa-azwihicclxxvi / wa-li-l-abihicclxxvii riwnacclxxviii alcclxxix-llhicclxxx tal alayhim amanacclxxxi / wa-l-arwcclxxxii

[of his children and wives / and his companions, may God the Highest be content with all of them / and the so-]19: i abincclxxxiii wa-ummihtincclxxxiv wa-abnincclxxxv wa-iwnincclxxxvi wa-adiqincclxxxvii wa-ustdincclxxxviii / wa-mayiin][uls of our fathers and mothers, our sons, our siblings, our friends, our teacher / and the shahs]20: aatancclxxxix wa-li-l-arwiccxc ami alccxci-muminna wa-alccxcii-muminticcxciii wa-alccxciv-muslimna wa-alccxcv-muslimti / alccxcvi-ayuccxcvii

[especially the souls of all the believing men and women, Muslim men and Muslim women / living]21: minhum wa-lccxcviii-amwtuccxcix mmatan wa-li-ami ibi alccc-ayrticcci wa-alcccii-asanti / mina alccciii-muminna wa-alccciv-mucccv

[and the dead, all those who make good deeds / from among the Muslim men and Muslim]22: minti / bi-ramatika y aramucccvi alcccvii-rrimna / alcccviiilahummacccix unurn man naara alcccx-ddnicccxi wzulcccxii [women / due to Your grace, oh the most gracious of the gracious ones, oh God, support us, the ones who defend the faith and protect]23: man azala alcccxiii-muslimna / y rabbicccxiv alcccxv-lamna / bi-ramatika y aramucccxvi alcccxvii-rrimna / subna Those who protected the Muslims /amen, Lord of the worlds / due to Your grace, oh the most gracious of the gracious ones / great]24: rabbika rabbi alcccxviii-izzaticccxix amm yaifna / wa-salmun al alcccxx-mursalna / wa-alcccxxi-amdu li-llhi rabbi alcccxxii-lamna / [Lord, Lord of glory, for what they praise / peace be with the Messengers / thanks be to God, the Lord of the worlds/



25: bi-smi alcccxxiii-llhicccxxiv alcccxxv-rramnicccxxvi alcccxxvii-rrami / y rabbi antacccxxviii ilahuncccxxix limun wa-ancccxxx abduka hilun acccxxxicccxxxii

[in the name of God the Merciful, Compassionate / Oh God, you are the omniscient God, I am merely your servant who knows nothing]26: salukacccxxxiii ancccxxxiv tazzuqncccxxxv ilman nfian att abudukacccxxxvi biilmika wa-illcccxxxvii

ahlaktucccxxxviii y rabbi antacccxxxix ilahuncccxl [I beg You to grant me the useful knowledge so I can serve you with it, otherwise I shall be condemned to perdition, oh God, you are a God of]

p. 479b1: aniyyun wa-ancccxli abduka faqrun asalukacccxlii ancccxliii tafancccxliv att l adncccxlv mimm atucccxlvi ilayhicccxlvii ayincccxlviii

[wealth, I am but a poor servant of yours / please protect me, so that I lack nothing]2: min umri alcccxlix-dduny wa-illcccl ahlaktucccli y rabbi antaccclii ilahuncccliii qdirun wa-ancccliv abduka afun asalukaccclv

[of the temporal matters, otherwise I shall be condemned to perdition, oh God, you are the omnipotent God, I am but a weak servant of yours, please]3: anccclvi tuninccclvii att alaba alccclviii-ayna fccclix alccclx-wqiticcclxi bi-quwwatika wa-illccclxii

ahlaktuccclxiii alccclxivlahummaccclxv

[strengthen me, so I can defeat Satan in combat with your strength, otherwise I shall be condemened to perdition oh God]4: nawwir qalbccclxvi bi-nri hidyatika kam nawwarta alccclxvii-ara bi-nri qudratika alccclxviiilahummaccclxix

accclxx

[enlighten my heart with the light of Your path, just as you enlightened Earth with the light of your power, oh God]5: riccclxxi min alccclxxii-ulumticcclxxiii alccclxxiv-uhli wkrimnccclxxv bi-nri alccclxxvi-ilmi wa-alccclxxvii-fahmi biazzaikaccclxxviii y azzu[lead me out of the obscurity of ignorance and grant me the light of knowledge and understanding with your power, oh powerful]6: y ayyu y qayyumu wa-all alccclxxix-llhccclxxx al muammadin wa-alihiccclxxxi amanaccclxxxii wa-amdu li-llhiccclxxxiii rabbi alccclxxxiv-lamna /[[God] living, the protector, let God pray for Muhammad and his whole family, thanks be to God, the Lord of the Worlds.]

The basis for the transliteration is ISO system (International Standarization Organization) ccclxxxv, however, the basis of the conversion process to the Latin alphabet of the analyzed material consists of the characteristic way of notation which remains an imminent feature of the Tatar relics of literature, namely, the notation including the full vocalization, as opposed to the Arabic texts where exclusively consonants, long vowels (, , ) and diphthongs (ay, aw)ccclxxxvi are noted. Referring to the definition of the transliteration denoted as the representation of the graphemes of one alphabet with the aid of the graphemes of the other alphabet, not including the phonetic properties of the sounds marked by graphemes in the transliterated alphabet, the Author adopts all the graphemes which consist in the notation of the analyzed material, both letters (including the letters belonging to the alphabet and the ones that do not belong to this alphabet) and vocalization marks. The Author performs the transliteration of the text by assigning each Arabic letter to a counterpart in the form of a Latin letter, rendering the notation in a graphic, not phonetic form, since this would mean transcription, that is the conversion of the writing which consists in phonetic representation of the features of the sounds marked with letters of one alphabet using the spelling system of another alphabet and makes it impossible to recreate the original text (re-transliteration). For example: - transliteration including all the graphemes (letters and marks): bi-smi al-llhi al-rramni al-rrami - transliteration including exclusively the letters: b-sm al-llh al-rmn al-rrm



- transcription: bi-smi llhi rramni rrami Additionally, the alif letter in the initial position, depending on the accompanying mark in the

form of fata (vowel a), amma (vowel u) or kasra (vowel i) is transliterated by the author as a, u, i respectively, although in the correct notation the letter should additionally feature the hamza mark. The letter alif appearing in the initial position as one of the components of the definite article al- is transliterated by the author as a, although in the correct notation the letter should additionally feature the mark wala or hamza and fata.

5 - The conclusions of the textological and philological analysis As far as the textological layer is concerned the studied material contains one of the few types of supplicative prayer (du) quite common and widely known in the Arab world in many versions. In the Arab and Muslim world the prayer is named as du atmi l-Qurn ("duah of the stamp of the Quran"); one of its essential elements is du l-urf ("duah of the letters") consisting in assigning each letter of the Arab alphabet to a defined feature starting with this letter which is unfortunately lost in traslation (alif – alfa, b – baraka, etc.).

As far as the linguistic layer is concerned, one should indicate the following features of the analyzed material:

- lack of the notation of hamza in the initial sound (above or below alif), whose notation is obligatory in the Arabic texts, however in manuscript copies of the Quran it is quite often omitted, for example min ain aw nisynin aw tarifin (p. 478b:4); wa-al-burata wa-al-amna (p. 478b:12); aqdman al al-iri (p. 478b:17), taqabbal minn innaka anta al-ssamu al-almu (p. 478b:2);- lack of the notation of wala over alif letter which lost hamza (usually this occurs in case of the defined article al-, where hamza is subject to elision), which in manuscripts of the Holy Book of Islam happens very often, for example bi-smi al-llhi al-rramni al-rrami (p. 478b:1);- marking the long vowel in the form of a vocalization mark, the so called “short alif” and not alif letter, just as it occurs in the authentic Arabic texts, including the manuscripts of the Quran, for example bi-smi al-llhi al-rramni al-rrami (p. 478b:1);- using the notation of the long vowel with the aid of ww letter instead of alif, which occurs in several words borrowed from Arameic, for example alayhi al-altu wa-al-ssalmu (p.478b:18);- characteristic way of connecting the letters dl, l, r, z, ww (not subjected to the collocation on the left) with letters t marba and h, as it seems, this is a form of a writing manner and not a wrong notation consisting in connecting these letters, for example aw maddin aw taddin aw hamzatin aw uzmin aw (p. 478b: 8); wa-bi-kulli yatin sadatin wa-bi-kulli (p. 479a: 8);- the notation of the long vowel in the final sound with the aid of alif maqra or y letters, the former way of notation is characteristic for the Quran derived text, for example wa-tan wa-tarann m kna f tilwatihi min ain [litera alif maqra] (p. 478b: 4); allahumma ial(i) al-Qurni lan f [litera y] (p. 479a: 1).- division of a word between the verses which does not occur in Arabic (interference from the Latin), for example wa-al-allati wa-al-ufyni / wa-nabbihn qabla al-many an nawmi al-aflati wa-al-kasal 14: ni / aminan min abi al-qabri / wa-min suli al-munkari wa-al-nnakri / wa-min akli al-dda 15: ydni (p. 478b: 13-15);- wrong notation of letters t marba and t mafta in the final sound, despite the clear rule defining the usage of the former to the singular and the latter to the plural, probably interference from Turkish and/or Persian, where such a non-standard spelling is present, for example anamn wrfan bi-al-Qurni al-ami / wa-brik lan bi-al-yti wa-al-ikri al-akmi [t marba w miejscu t mafta] (p. 478b: 23); wa-bi-kulli yatin sadatin [t mafta w miejscu t marba] (p. 479a: 8);



- wrong notation of the letters or diacritics (in the form of dots written above or below a letter, used to distinguish the phonemes), for example adaqa al-llhu al-amu al-fallmu [błędny zapis litery f w miejscu litery kf] (p.478b: 2), liqun wa-rziqun wa-mawln mina al-hidna [błędny zapis litery w miejscu ] (p. 478b: 3);- wrong notation of the vocalization marks, which means not only a spelling lapse (and interference of the phonetic realization) but also implicates errors in the grammar layer (declination, conjugation), for example adaqa al-llhu al-amu al-fallmu [błędny zapis znaku wokalizacyjnego amma w miejscu znaku fata] (p. 478b: 2); taqabbal minn atma al-Qurn(i) [litera nn opatrzona dwoma znakami wokalizacyjnymi: sukn i fata] (p. 478b: 3); allahumma ial(i) al-Qurni lan f [litera lm opatrzona dwoma znakami wokalizacyjnymi: sukn i kasra] (p.479a: 1); sratin salmatin / wa-bi-kulli uzin azan [tanwn kasra w miejscu tanwn fata] (p. 479a: 9).

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