Published for more than six years, the first Muslim newspaper of the Russian Caucasus in Arabic, Jaridat Dagestan, is a unique historical and cultural monument of the difficult period of political and cultural modernization of this Muslim suburb of the empire between the two Russian revolutions. Until recently, there were no special works about this important source in either domestic or foreign literature. In the later Soviet period, the attitude of denying the positive value of pre-revolutionary religious culture as a whole made it difficult to give an objective assessment of the publication. Without reading it, the newspaper was declared "the organ of the landlord-clerical bloc, preaching the most reactionary views" [Akhmedov, 1963, p. 31], "the printed organ of the "Society of Islamists" and ... millikomitet", through which pan-Islamist and pan-Turkist ideas spread by Mussavatist circles in Istanbul, Baku, Crimea and Kazan penetrated Dagestan [History Dagestan, 1968, p. 348, History of the peoples of the North Caucasus, 1988, p. 498]. Lone objective voices were drowned in a mass of sharply negative reviews. However, it did not go beyond the reviews of individual issues of the newspaper [Medzhidov and Abdullaev, 1993, p. 42; Kandaurov, 1913].

This article examines for the first time the structure, content and thematic appearance of "Jaridat Dagestan" as a unique historical and cultural monument and a valuable source on the history of Muslim enlightenment in the region.

The newspaper "Jaridat Dagestan" began to be published on January 7, 1913. Orders and orders of the tsarist government, which the regional administration wanted to bring to the attention of Muslims, could not be published in Russian, since the majority of the population of the Dagestan region did not know it. No one thought about publishing a newspaper in one of the national languages (for example, Tatar in the Volga region) in the region at that time. The only language that was more or less widely spoken among the Muslim spiritual elite everywhere in the villages and cities of Dagestan was literary Arabic. Until 1927, it remained the main official language of the authorities.

By order of the military governor of the Dagestan region, General Sigismund Viktorovich Volsky, the publication of " Jaridat Dagestan "was started on the condition that it was a translation from the Russian"Dagestan regional Vedomosti". Until January 19, 1918, the official editor of the newspaper was Badavi Saidov (1877-1927), head of the regional governor's office.

From January 7, 1913 to January 31, 1914, the newspaper was published at the expense of the administration, but it soon became clear that the publication was unprofitable. In addition, the newspaper never became an Arabic version of the official organ of the regional authorities, publishing mostly materials that were not duplicated in the Russian press of Dagestan and the North Caucasus. For this reason, the administration soon stopped funding it. Since January 31, 1914

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Until January 19, 1918, the newspaper was published at the personal expense of Badavi Saidov, and from January 19, 1918, also with the financial support of Muhammad Mirza Mavraev (1878-1964).

It was a great success for the publishers of the newspaper that from the very beginning, a well - known Muslim publicist and popularizer Ali Kayaev (1878-1943) from the village of Kumukh was involved in its work, who actually did all the work on preparing the newspaper for publication. He worked for the newspaper from January 7, 1913 until the end of 1918, first as an unofficial editor, and from January 19, 1918 as an official editor. Most of the articles published in the scientific section of the newspaper were written by him specifically for "Jaridat Dagestan". He also regularly corresponded with readers. Kayaev signed his correspondence as "Ali Kumukhsky" - Ali al-Gumuki, Ali b. Abdulhamid, Ali b. Abdulhamid al-Gumuki.

It is necessary to mention the third person, whose role and support were significant in the publication of the newspaper, is Muhammad Mirza Mavrayev, in whose typolithography the newspaper was published and to whom, as to his friend, in January 1918, during one of the most difficult periods, Badavi Saidov turned for help. This includes solving financial and organizational problems related to the publication of the newspaper.

The newspaper was gratefully received by educated mountaineers, primarily the emerging Muslim intelligentsia of Dagestan. The Dagestani ulama subscribed to the newspaper, sent numerous articles and letters of thanks. It was distributed not only in Dagestan, but also among numerous readers in Chechnya, Circassia, Priterechye, Kuban, Stavropol, Turkestan, and Azerbaijan, to whom it was delivered by subscription.

Jaridat Daghistan was a social and political weekly published on Mondays. Starting with the 22nd issue of 1913, the newspaper began to be published on Saturdays due to numerous requests from subscribers. It was printed on four strips measuring 42 x 29 cm.

The front page, or rather half of it, was occupied by the title page. The newspaper's serial number was indicated in the upper-right corner. In the same line - the year of publication Gregorian and Hijri, and then the place of publication-the center of the Dagestan region of Temir-Khan-Shura (now Buinaksk). Below, the name of the newspaper itself was written in large Dagestani script in calligraphy. Under the title was a note indicating the weekly nature of the publication and its publication in two languages, Arabic and Russian.1 In the last year, after the revolution of 1917 and the beginning of the civil war in the North Caucasus, the name of the newspaper changed. Since January 19, 1918 it was published under the name "Dagestan".

The newspaper had six sections.

The official section published orders, orders and announcements of an official nature that had the force of law both in the territory of the Dagestan region and in other regions and provinces of Russia and were therefore binding after their publication in the newspaper. This was the main motivation and reason for the publication of the newspaper in Arabic by the tsarist administration. Orders and instructions of the authorities of the Dagestan region were published by all newspapers, including "Jaridat Dagestan". Badavi Saidov not only reprinted the normative acts, translating them from the Russian version of the Dagestan Regional Gazette, but also provided them with the necessary comments.

The newspaper tried to inform Muslims about all changes in the socio-political life of the country. It mainly expressed the interests of the rural Muslim population, which was concerned about everything related to the land problem. The question of land became particularly acute in Dagestan and the North Caucasus after the February Revolution of 1917. This was also reflected in the content of the official section of the newspaper, which regularly published materials on the liquidation of lease and inheritance of land, the transfer of land ownership to the state.

1 In fact, the newspaper "Jaridat Dagestan" has never been published in Russian.

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it into the hands of those who cultivate it, peasant instructions to the Constituent Assembly [Official Section, 1917].

The unofficial section published news from Europe and the Muslim East, received from abroad by telegraph. It often contained reprints from the newspapers "Dagestani Regional Vedomosti", "Terek", "Russkoe Slovo", "Terskiye Vedomosti", "Peterburgskie Vedomosti", "Goluboy Zhurnal", "Tiflis Listok", "Narodnaya Volya" and others. Local news of an unofficial nature was also published here.

Literature section. At the beginning of the 20th century, the Dagestani Ulama showed great interest in medieval Arabic literature and poetry. For this reason, Ali Kayaev devoted a large place in the newspaper to the history of Arabic literature, publishing historical and literary reviews about the state of the Arabic language and literature in the Abbasid era [Ali al-Gumuki, 1913(1), 1913(2), 1913(3)], A series of articles on the moral quest of Ibn Hazm [Ibn Hazm, 1913] and others. There were also critical materials, even satirical poems about modern hypocrites. "Religion is not for show," says No. 25."You opened a store to sell things, not to sell religion." The author of another critical article denounces a supporter of traditional Islamic knowledge who spent his life studying the grammar of the Arabic language and composing comments on books. Such knowledge seems unnecessary and anachronistic to him. "Turn your face to life! - he calls his opponent. "Your life isn't eternal!" You've already spent your youth on this!"

Here you can also find poems by both Arab and Dagestani authors, for example, poems about Muhammad, the Koran and the Sunnah, qasids of an unknown author about love for the motherland, poems on Sufi themes, poems about the so-called Sharia tricks (hiyal sharia) that people resort to in order to circumvent what is forbidden to Muslims by Sharia, for example, usury.

This section of the newspaper is also of considerable interest to collectors of proverbs and sayings.

The letters section was used for quick communication with readers. The editorial staff of the newspaper responded to the suggestions of subscribers, their wishes, expressing their opinion on a particular issue. There were a lot of letters and articles thanking me for publishing the newspaper in Arabic. Among them, a letter from the famous Dagestani educator Abusufyan Akayev appeared shortly after the publication of the newspaper. In it, he thanks Volsky for creating "an Arabic newspaper designed to spread knowledge among us. We should thank His Excellency and appreciate his efforts. May Allah extend his term as governor and increase his success in spreading knowledge and science among us "[Abusufyan al-Ghazanshi, 1913]. These views and hopes for the newspaper were shared by other ulemas of Dagestan and the North Caucasus. Thus, Hajiali the son of Muhammad of Sogratl wrote: "It is no secret to every sane person that the need of nations and individuals for newspapers, for reading them, is like the need for food for salt and even stronger..."

A year after the publication of the newspaper began, when the newspaper was experiencing great difficulties, editor Badavi Saidov addressed a letter through this section about financial assistance to the newspaper to its readers: "The newspaper is a pioneer of progress, and anyone who wants to keep abreast of the events of the era, the curiosities of life, and learn from them cannot do without reading it... We ask the gentlemen of the noble scientists to help us in this work and encourage people to subscribe to the newspaper, and we encourage everyone who can help people with advice and guidance, who will wake them up from the slumber in which they are still staying, to write to it. The newspaper's doors are always open to such people. The best of people is the one who helps people, and peace to the one who follows the right path "[Saidov Badavi, 1914].

The ads section, usually located at the end, in the leftmost column on the fourth page, contained information about donations (sadaqa), sales of books, calendars, missing persons, wanted fugitives, and medical practices.

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There was another important section for the direction of "Jaridat Dagestan" - scientific, where articles of a scientific and educational nature were published. The newspaper was a kind of educational tool and a source from which readers could draw scientific information on various issues of secular and spiritual life. Many of them continue to be relevant to this day. The range of issues covered in this section was very wide and diverse: there are articles on the problems of education and enlightenment, the teachings of Islam, the history of Islam, Sufism, literature, geography, medicine, climate, ecology and the situation of agriculture in Dagestan, astronomy, philosophy, etc. In addition to Ali Kayaev, who, along with writing articles, answered readers ' questions or comments on a particular issue on behalf of the editorial board, many Dagestanis also published in this section.

Below we offer an overview of the most important articles in the scientific section. For convenience, they are organized by topic.

Education and enlightenment. The most important topic here was the system of Islamic education, the reform of which was actively discussed on the pages of the newspaper by the so-called Jadids, supporters of the new school in their native language, which took into account the achievements of modern science, on the one hand, and their opponents - traditionalists (kadimiya) - on the other. Ali Kayaev was inclined to the first of these trends. For this reason, the newspaper periodically published polemical articles by the editor and readers complaining about the backwardness of Muslim society in the North Caucasus, talking about new approaches to mastering literacy, the need to introduce people from all over the world to the monuments of spiritual culture [Ali al-Gumuki, 1913 (4), Yahya ash-Shafari al-Cherkessi, 1913; Dibirov al-Karahi, 1914].

Jaridat Daghistan often published articles by Ulama enlighteners. The reasons for the backwardness and ignorance of the peoples of Dagestan, which they found in the region, these ulemas considered outdated methods of teaching in Muslim schools, the disregard of "major scientists" for the activities of lower-level scientists, the scholastic nature of the" hard work " of the authors of commentaries and the lack of understanding of the essence of scientific knowledge (primarily rationalistic), persistent unwillingness to study history, geography, etc. other sciences, illegal division of sciences into sciences for Muslims and non-Muslims. And one of the main drawbacks is the poor, distressed state of the population, when they lose interest not only in science, but also in life in general. According to Kayaev and other Jadids who spoke on the pages of "Jaridat Dagestan", madrassas, while remaining essentially an Islamic school, should have been reformed. The problem of school reform was a vivid concern for the newspaper's readers [Asker Qadi al-Junkuti, 1913, Muhammad Dibirov al-Karahi, 1913, Ali al-Gumuki, 1916(a)].

One of the tasks of such a reform was to develop education in the languages of the peoples of the region. Kayaev, in particular, suggested translating primary education from Arabic into his native language. When the native language is established, the fear of Russification, churning out or Arabization will pass. And then you can teach Arabic, Turkish, Russian, and all European languages [Ali al-Gumuki, 1916 (1); Murtada of Kudali, 1917; Karadi Zaku Zadeh, 1917; Gabiev Said, 1917].

Women's question. The newspaper could not ignore the women's issue, which was very acute in the North Caucasus in the last quarter of the 19th and early 20th centuries. According to Ali Kayaev, "women are the primary schools for children and the first teachers for their offspring" [Ali al-Gumuki, 1916 (2)]. He could not agree with those from Dagestan who believed that a woman's occupation of science is the greatest sin. This view, he called not following Sharia, but its perversion. "God forbid,"Ali Kayaev wrote indignantly," that the Divine Sharia Law was sent down to spread ignorance, stupidity, and delusion."

Although on some issues, such as marital equality, polygamy, etc., the editorial staff of the newspaper adhered to traditional Islamic views, however, the newspaper

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It was also open to expressing other points of view regarding women's emancipation and the general surge of interest in the women's issue and the position of women in society at that time. This was also due to the commitment of Ali Kayayev, as the newspaper's editor, to the ideas of Islamic modernism.

Adats. One of the goals of the publication Kayaev saw the transformation of Dagestan from a country of obsolete custom (adat) to a modern Muslim society. He often published letters describing the most diverse adats and the changing attitude towards them in society. For example, the adat associated with a will made by the testator at or before his death; or the adat to bequeath to the dying persons sums of money for the recitation of the Qur'an on his own grave or on the grave of another and to hire a Qur'an reader for this purpose; or the custom of reimbursing incomplete prayers by the deceased during life with the amount of dirhams for the reciter on the grave of the deceased.

Among the harmful adats, he referred to the custom of spending large sums of money on votive commemorations (nazr). According to the editor and his associates, such senseless expenses reach up to four hundred and five hundred rubles. But schools and mosques are like ruins, with no teachers, no carpets, no lamps, and no scholars because of their low wages and little respect for them on the part of the people. No one bequeaths anything for the school, pupils, teaching children to read the Koran correctly, for the establishment of charitable societies and for the study of spiritual problems [Haji Dervish Muhammad, 1916].

Articles by Ali Kayaev and other correspondents of the newspaper sharply criticized the payment of excessive marriage ransom-mahr [Tradition..., 1914; Timbulat al-Kubashi, 1915], the custom of paying for the blood of diya [Ali al-Gumuki, 1914]. He repeatedly addressed Dagestanis from the pages of the newspaper, demanding that his readers abandon following the backward old-fashioned adats.

Medicine and healthcare. A number of articles in "Jaridat Dagestan" are devoted to medicine and basic hygiene rules. They paint Ali Kayaev as a popularizer of medical knowledge.

Agreeing with the opinion of contemporary Jadid reformers that Islam was ahead of the rest of humanity in its approach to human health problems, Kayaev introduced his readers to the revolution in European views on diseases associated with the discoveries of the late XIX century. He wrote in particular detail about Louis Pasteur's discovery of microbes as a source of disease.

Articles on medical topics were often practical in nature. The editors gave the newspaper's readers tips against hair loss, insomnia, stomach pain, toothache, the benefits of apples and pears for digestion, the dangers of alcohol, smoking, the importance of breathing for the body, the importance of sleep in human life, proper nutrition, etc.

Climate and situation of agriculture in Dagestan. Taking into account the interest of Dagestanis in agriculture, the editorial staff paid much attention to the translation of articles on the climate and the situation of agriculture in Dagestan. Mostly the author of them was an agronomist of the Dagestan region Vartanyants. In his materials, he addressed critical environmental issues in Dagestan, such as deforestation leading to drying up of springs, baldness of mountains and landslides. These materials remain relevant in modern Dagestan.

Astronomy. Due to the practical necessity of Muslims in determining the beginning of the month of Ramadan, the 9th month of the Muslim lunar calendar and the fast associated with it, Dagestanis had many questions about this, which was reflected in the pages of "Jaridat Dagestan". Among them are articles by Muhammad Dibirov from Temir Khan Shura about the lunar month, a large number of articles by the Dagestani astronomer Murtadaali from the village of Kudali about the possibility of seeing the crescent moon in Ramadan clearly, high on the horizon of Dagestan [Murtada al-Kudali, 1914(1), 1914(2), 1915(1), 1915(2)].

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In an editorial, Ali Kayaev regretted that the Muslims of Dagestan cannot agree with the definition of the terms of fasting, breaking the fast and other religious holidays, when, for example, residents of one village fast today, another-tomorrow, a third-the day after tomorrow. The days of conversation also vary. It would be justified if they justified it in some way. However, according to the author, they do not have a single argument or argument to justify this. This problem persists in Dagestan to this day.

Geography. More than 30 articles are devoted to this topic. Their author was Ali Kayaev himself. He devoted more than 20 of them to describing the geography, economy, and ethnography of European, Asian, and African countries according to a single scheme: the country's geographical location, minerals, population (its size, ethnic groups living in the country, their official language, religions, traditions, customs, and crafts), the form of government, and the level of education and enlightenment, degree of development of industry and finance, armed forces, domestic and foreign policy of the state, a brief history of the country from the time of its formation to 1913. At the very beginning of the series, he introduced readers to the first Arab geographers and defined geography as a science and its components in the European scientific tradition of physical, political, economic, mathematical and historical geography. Kayaev never tired of emphasizing the benefits that can be derived from the knowledge of modern geography.

A separate article in the series was devoted to Africa, indicating which of the African countries are independent and which are colonies of European states, the situation of their Muslim population, and other useful information. In these articles, the activity of Ali Kayaev as an educator and popularizer of geographical knowledge was particularly clearly manifested.

World History and history of Islam. In one of his articles, Ali Kayaev defined history as the most glorious of sciences among all nations and peoples, necessary for studying from elementary to higher school. The author of the article talked about the subject and principles of history, about famous authors and works on the history of Islam and the Arabs, including Muslim medieval historians Ibn Khallikan, al-Maqrizi, Abu-l-Fid and Ibn Khaldun. The pathos of Kayaev's work lay in the desire to prove to readers the benefits of studying history, which many contemporary Muslims of the North Caucasus considered a collection of useless fairy tales. For him, on the contrary, it contains a real storehouse of wisdom and edification. Ali Kayaev urged readers to be thoughtful about the events of the past, draw conclusions from them in order to better understand the present.

Religious and legal problems of Islam. In conclusion, we should focus on the controversial issues of Islamic legal practice, beliefs and religious practices that occupied a special place in the newspaper. The readers of "Jaridat Daghistan" were particularly interested in this topic. In fact, they found fatwas in the newspaper-religious and legal opinions on controversial sharia issues, which helped them navigate various everyday situations. Life in Dagestan and the North Caucasus as a whole was changing rapidly. Its peoples were increasingly drawn into the globalizing Russian and international community. The newspaper's materials show what challenges the Muslims of the region faced at the beginning of the 20th century and how the ulema-modernizers tried to solve them.

An important topic that divided the Dagestani Ulema of the early 20th century. traditionalists and Jadids were divided over the possibility of self-reference to the sources of Islamic teaching - the Koran or the Sunnah of the Prophet - to resolve controversial sharia issues that appeared in response to the challenges of our time. Traditionalists insisted on the indisputable authority of the early Islamic authorities (Mujtahids) in matters of theology and law (Taqlid). For them, according to a well-known formula, "the doors of ijtihad (the right to make an independent decision - A. N.) are closed" from the X-XI centuries.

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Ali Kayaev strongly disagreed with this formulation of the question. In the pages of Jaridat Daghistan, he called for ijtihad, self-study of the Qur'an and Sunnah in accordance with the requirements of the modern era. For rejecting tradition and calling for Ijtihad, the conservative part of the clergy today quite unreasonably labels him as a "Wahhabi".

Along with the freedom of judgment about the Islamic tradition of teaching, a number of innovations in everyday life and economy caused no less difficulties among the Muslims of the North Caucasus. Many customs had to be changed dramatically. Serious disputes, in particular, were caused by the question of how to pay purifying alms (money) from the property of Muslims enclosed in Russian banknotes, and in general whether it is possible to pay zakat from them. This undermined the foundations of the faith, since zakat was and remains one of the five "pillars of faith" - the most important ritual duties of a Muslim at all times and epochs.

This problem was discussed in numerous articles on the pages of the newspaper in the polemic between Gamzat al-Cherkessi and Ali Kayaev, as well as in the articles of Qadi Gamzat Tsadasa (Gamzat B. Maham al-Avari, 1916). As a reformer, Ali Kayayev believed that the owner of paper money (banknotes) should pay zakat from them, regardless of whether he used them for trading purposes or not.

The issue that readers of the newspaper were keenly interested in, which was reflected in the letters published on its pages, was the proper use of waqfs in the context of the region's inclusion in the Russian monetary system, the appearance of banks and credit societies in it. According to the editor-in-chief, respectable people in Dagestan have often bequeathed property for private and public charitable purposes. However, A. Kayaev notes, the majority of Dagestanis incorrectly choose banks for their waqfs, they do not manage to make deposits that are most profitable, useful and necessary for people, for example, in schools, for the needs of students and teachers, the poor, orphans, and the unfortunate, as is the case outside Dagestan. In his opinion, in modern conditions it is impossible to conduct business according to outdated grandfather's methods. You need to know and use the opportunities offered to founders and managers of waqfs by the modern banking system.

Along with legal and financial problems in the North Caucasus, a number of everyday and ritual problems have emerged related to the modernization of society and Islam. Disputes between traditionalists and reformers were caused by the custom of repeated namaz after the midday Friday prayer. Even at the beginning of the 20th century, traditionalists could not abandon it. In contrast, the Jadids advocated the abolition of this custom, which was not supported by the authority of the Qur'an and hadith. Kayaev's associate Murtada from Kudali advised Qadis and muezzins to explain to the common people that repeating the midday prayer after Friday is not a religious obligation (fard). Ali Kayaev took an even more strident position on this issue, calling this custom heresy. Despite a lively discussion, the Jadids failed to change the mood of public opinion among the Muslims of the region. Repeated Friday prayer remains a stable custom of Dagestan Muslims to this day.

A lively discussion on the pages of the newspaper was caused by the question: is it possible to read the Friday sermon (khutba) in the mosque not in Arabic, as was customary before, but in national languages? [Majid al-Kabardi al-Fanzawi, 1916; Mas'ud of Mogoh, 1916]. One of the correspondents noted that the khutbah contains two different parts: mention and greeting, as well as exhortation and instruction. The first ritual, in his opinion, should be read in Arabic, even if those present do not know or understand the language. However, the most important purpose of the sermon is to instruct Muslims, and this part of it should be read in the language of the congregation.

Among the topics that caused controversy among readers of Jaridat Daghistan was the significance of fasting in Islam. The editor of the newspaper in this matter adhered to the modernist approach-

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progress bar. Ali Kayaev wrote that fasting as one of the five "pillars of faith" serves not to starve Muslims to death, without any benefit to them, but to achieve the high goals of the Islamic religion. His task is to train the soul for internal self-improvement. He who is accustomed to subdue his soul and restrain it from strong desires, accustomed to hunger and thirst in heat and cold for a whole month every year, has mastered himself and it is easier for him to restrain himself from his whims and passions and not during fasting. According to Kayaev, fasting also has an important social significance, encouraging the fasting person to have compassion for the poor and unhappy.

Among the opponents of Ali Kayaev and his like-minded Jadids, there were many Sufis who enjoyed great authority in the North Caucasus. Jaridat Dagestan regularly published materials about contemporary Sufi mentors. One of them is a letter from Sharafutdin son of Qadi Muhammad from Gazikumukh [Sharafutdin B. Qadi Muhammad, 1913]. Dagestani Sufis, the author of the article reproaches, cannot give up their aspirations and claims, and their love for Allah is nothing more than"the desire for a high position, money, fame among people." He laments the ignorance of Sufi sheikhs who are ignorant of the Qur'an and Sunnah, history and astronomy. The author contrasts the learned sheikhs of classical Sufism, such as Imam al-Ghazali, ar-Razi and Muhiyiddin Ibn Arabi, who "mastered Sufism, sciences and knowledge and corrected in them what was damaged by the Sufis-ignoramuses before them in the building of Sufism"with the ignorant people who try to gain fame and attract supporters by using Sufism.

A separate topic discussed in the pages of gaeta was the cult of saints. The position of the Jadids can be judged by the opinion of the editor of "Jaridat Dagestan" regarding the Khidr cult and the celebration of the birthday of the Prophet Muhammad. Khidr is the most popular character in Muslim traditions, which depict him as the patron saint of sailors, one of the first people, a righteous man who was granted eternal life in order to maintain people's faith in Allah. For Sufis, he is a wali (saint), one of the most revered and powerful. Sometimes it is even considered the most important of them.

In his publications, Ali Kayaev did not deny the existence of Khidr, but criticized giving it supernatural qualities, seeing this as a sign of superstition and ignorance. He cited the statements of scientists who believe in Khidr's immortality, contrasting them with the opinion of their opponents, who say that he died long ago.

The editor of "Jaridat Dagestan" also found certain irregularities in the celebration of Mawlid 12 Rabi al-Awwal. He also approached this topic very cautiously (but at the same time extremely skeptical), noting that the birthday of the Prophet deserves to be honored and respected. According to Kayaev, it is impossible to prohibit its celebration, but it is necessary to keep within the framework of Sharia and Islamic ethics [Ali al-Gumuki, 1915, 1917]. Kayaev suggested limiting mawlid to a simple commemoration in the mosque, without arranging crowded rituals and wasteful celebrations. He strongly condemns the Muslims of Dagestan who organize mawlids and spend large sums of money on them, without caring about the poor, unhappy and needy. So, this seemingly private plot from the field of Muslim rituals acquired an important social and cultural significance.

Summing up, we can rightly note the underestimated by historians the merits of the newspaper "Jaridat Dagestan" in spreading the ideas of Muslim enlightenment and renewal (Jadidism). Thanks to the activities of Badavi Saidov, who was at the origins of the newspaper's creation, its permanent editor Ali Kayaev, and publisher Muhammad-Mirza Mavraev, the newspaper rallied around itself the most active part of the Muslim intelligentsia of Dagestan and the North Caucasus, whose language of culture and enlightenment at that time remained literary Arabic. Among its correspondents and authors should be noted such well-known Ulema of the late Tsar-

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such as Abusufyan Akayev, Asker Qadi from Jengutai, Gamzat from Tsad, Muhammad Dibirov from Karakh, Mas'ud from Mogoh, Murtada from Kudali, Masud from Chechnya, Akhmed Karadi Zakuyev from Kumukh, Said Gabiyev, Sayfulla Bashlarov, Tut al-Baruqi and Yahya ash-Shafari from Circassia, Khajiali from Sogratl, Qadi Muhammad Alkhasov from Uraha, Haji Idris from Kostek, Musa from Sumbatl, Ahmed Rida from Bakugi, Ghazi Muhammad from Avari. Although most of them were Dagestanis, there were also representatives of other regions of the North Caucasus.

The newspaper became the center and organizer of Muslim enlightenment throughout the North Caucasus in 1913-1918. It has not lost its significance in our days. Published in literary Arabic, Jaridat Dagestan is an important source for studying the history and culture of Dagestan and the North Caucasus in the first quarter of the 20th century.

list of literature

Abusufyan al-Ghazanishi. Moving forward is the key to future development // Jaridat Dagestan. 1913, N15.

Ali al-Gumuki. Historical essay from the book "Treasures of Literature" / / Jaridat Dagestan. 1913(1), N 38.

Ali al-Gumuki. Arabic language and literature in the Abbasid era and after. Proza v epokhu Abbasidov [Prose in the Abbasid era]. 1913(2), N 39.

Ali al-Gumuki. Poeziya v epokhu Abbasidov [Poetry in the Abbasid era]. 1913(3), N 40.

Ali al-Gumuki. When will Dagestanis wake up from the dream of their carelessness and is such a thing possible? // Jaridat Dagestan. 1913(4), N25.

Ali al-Gumuki. Adats of Dagestan // Jaridat Dagestan. 1914, N 6.

Ali al-Gumuki. Our maulids // Jaridat Dagestan. 1915, N 52.

Ali al-Gumuki. Why did science decline? // Jaridat Dagestan. 1916(1), N 5.

Ali al-Gumuki. Teaching women to write // Jaridat Dagestan. 1916(2), N 6.

Ali al-Gumuki. Maulid in Dzhengutai / / Dzharidat Dagestan. 1917, N 1.

Asker Qadi al-Junkuti. On the basics of our education / / Jaridat Dagestan. 1913, N 24.

Akhmedov J. N. Periodical press of Dagestan (1900-1940). Makhachkala, 1963.

Gabiev S. Pis'mo k pomoshchniku narcoma prosveshcheniya Kavkaza [Letter to the assistant of the People's Commissar of Education of the Caucasus]. 1917, N 28.

Gamzat b. Maham al-Awari (Gamzat Tsadasa). Ali al-Gumuki. Return to the problem of paper money / / Jaridat Dagestan. 1916, N 27 - 29.

Dibirov al-Karahi M. Osnovy obrazovaniya [Fundamentals of education] // Jaridat Dagestan. 1913, N 23.

Dibirov al-Karahi M. The fall of our morals / / Jaridat Dagestan. 1914, N 3.

Ibn Hazm. A treatise on moral qualities / / Jaridat Dagestan. 1913, N 23 - 25.

Istoriya Dagestana [History of Dagestan], Vol. 2, Moscow, 1968.

History of the peoples of the North Caucasus (late 18th century-1917). Moscow, 1988.

Kandaurov A. A. Obzor gazeta "Dzharidat Dagestan" za 1913 g. [Review of the newspaper "Dzharidat Dagestan" for 1913]. Rukisny fond Instituta istorii, arkheologii, etnografii Dagestanskogo nauchnogo tsentra RAN (RF IIAE, Makhachkala). F. 3. Op.1. D. 253.

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The tradition of exaggeration in mahr / / Jaridat Dagestan. 1914, N 23.

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