The article examines the emergence of the Kukeldash madrasah in Tashkent and the associated waqf. The author studies the identity of the donor and creator of madrasas, the peculiarities of the functioning of the waqf economy. Documents on the history of madrasah development, relations between its management and the administration of the Turkestan General Government are published.

Keywords: Central Asia, Tashkent, Turkestan General government, archival documents, madrasahs, Waqf administration, Waqf property, lease agreements, mutawalli, mudarris.

HISTORY OF THE KUKELDASH MADRASAH

The creation of the Kukeldash madrasah was associated with the names of two famous personalities of the Sheibanid period - the influential official Abdullah Khan II (1583-1598) Kulbab kukepdash 1 and the Tashkent appanage ruler Darvish Khan 2. When studying the activities of the waqf administration of the Kukeldash madrasah or documents related to it, the question of the construction of the madrasah itself and the appearance of primary waqf property is of particular interest. Some, mainly popular scientific publications, say that the madrasah was built in the XVI century by Kulbaba kukeldash [Toshkent..., 1992, p. 165-166; Toshkent..., 2009, p. 296; Uzbekiston Milliy entsiklopediyasi, 2003, p. 168-169], while others, especially pre-revolutionary works, say that it was built in the 19th century. on the initiative of Darvish Khan [Evarnitsky, 1893, p. 190-191; Heine, 1898, p. 497]. Therefore, first I will try to analyze some facts related to the identity of the donor.

Traditionally, when similar structures were erected under the patronage of rulers or high-ranking officials, the land belonging to them was transferred to the waqf, and they themselves became donors of certain institutions and headed the waqf administration of the madrasah itself. Among them, for example, such famous statesmen of their era as Rashid al-Din Fazlullah Hamadani (~1248-1318) or Alisher Navoi (1441-1501), who created large waqf farms [Hoffman, 2000, S. 191-241; Subtelny, 1991, p. 257-286]. The same can be done

1 Kulbaba kukeldash ibn amir Yar-Muhammad-a trusted confidant and active associate of Abdullahhan II. After the latter's death in 1598, he was executed in an attempt to strengthen his political position by order of Abdulmumin Khan (1598-1599).

2 Darvish Khan ibn Barak Khan sheibanid, in 1556-1578 - the specific ruler of Tashkent, a supporter of the policy of Abdullah Khan II; in 1578, he was killed by his brother, the ruler of Turkestan, Baba Sultan.

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see the example of improvement activities on the part of many officials and institutions of Waqf property. For example, Kulbaba3, was the naib of the Khan in Herat in 1588. In addition to political activities, he was engaged in patronage. He highly valued poets, scientists, and artisans and gave them his patronage. Under the pseudonym "Muhibbi", he wrote poetry, and also laid the foundation for the creation of a rich library in Balkh. He had the political and economic opportunity to allocate property to the Waqf. According to R. G. Mukminova, Kulbaba kukeldash had many commercial and craft buildings in Bukhara (Mukminova, 1985: 93-94).

O. A. Sukhareva believed that four madrasas were built at Kulbaba Kukeldash's personal expense - in Bukhara, Balkh, Samarkand, and Tashkent (Sukhareva, 1976, p.183). As evidence, it is pointed out that these madrasas were given the name "Kukeldash" already in the middle of the XVI century. However, no documents or narrative sources have yet been found that indicate that Kulbab Kukeldash built a madrasa in Tashkent or allocated waqf property to him. Therefore, although the name of the madrasa indicates the name of the alleged donor, it is not yet possible to definitively establish it.

At the beginning of the 20th century, N. P. Ostroumov, referring to folk tales, wrote that Barakhan and Kulbaba were foster brothers. When Barak Khan had the throne, Kulbaba became his vizier and built a madrasa, which became known as "Kukeldash" (Ostroumov, 1907, p.8). According to M. E. Masson, the initiator of the construction of the Tashkent madrasah was not Kulbaba Kukeldash, but a certain official who bore the title kukeldash. This title was granted to him by the Tashkent rulers - Barak Khan 4 or Darvish Khan [Masson, 1954, p.123]. Therefore, the compilers of the photo album " Historical Tashkent. Photos of the XIX-XX centuries " indicate that we are talking about kukeldash, who was the vezir of Darvish Khan [Historical Tashkent..., 2009, p. 10].

Darvish Khan, like his father Barak Khan, did not have supreme power in Bukhara. However, as a specific ruler of Tashkent, he enjoyed authority at the court of Abdullah Khan II and was able to resist the Khan's central power, both in Samarkand and in Balkh. 5 Darvish Khan's work on the improvement of Tashkent is not fully described in the historical works of that era. But memories of it have been preserved in the historical memory of the urban population in the form of an oral tradition. Therefore, in historical documents of the XIX - early XX centuries, the name of Darvish Khan as the organizer is found in the names of madrasas.

As a 19th-century Tashkent author points out. Muhammad Salih-khoja, Barak Khan built a new Namazgah mosque near Charsu bazaar, on the revered site where, according to legend, Hazrat Akkasha was buried. 6 During the reign of Darvish Khan, construction work was already completed when another structure was erected on the territory of Namazgah-a large mosque made of baked bricks, and the surrounding area is landscaped. This complex later became known as "Iidgoh - i Barak Khan" and "Iidgoh - i Darvish Khan". According to the author, the construction of the Namazgah and med mosque-

Kukeldash / kukeltash 3-literally "foster brother" of the khan or prince under the Sybanids. Kukeldash, as one of the most important state officials, was in charge of receiving information from all over the state about the friends and enemies of the sovereign. Many of them were very rich and influential.

4 Barak Khan-Nowruz Ahmad Khan ibn Suyunchkhoja Khan, in 1533-1551 was the specific ruler of Tashkent, and in 1551-1556-the supreme ruler of the Shsybanid state.

5 The Khanate of Bukhara under the Shsybanids was divided into appanages between representatives of the khan's family. The power of the head of the dynasty, the khan, was often nominal, since each of the relatives ruled their inheritance almost independently. The most influential appanages were Balkh, Samarkand and Tashkent.

6 Hazrat Akkasha (or Ukkasha) is the full name of Abu Muhsin ibn Muhsin al-Asadi. During the time of Abu Bakr (632-634), he was killed in a battle against the false prophet Tulayh ibn Huwaylid. His burials in Tashkent and Balkh are purely symbolic.

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rese Kukeldash was completed under Darvish Khan [Muhammad Solih-khoja, No. 11073, l. 200 ab].

The construction of madrasas and other public buildings was of great importance in the improvement of the centers of the shires ruled by princes from the Sheibanid dynasty (the second half of the XVI century). For example, the initiator and donator of construction in Tashkent was Barak Khan, in Balkh-Kistan-Kara Sultan7. In the 1920s and 70s of the 16th century, Suyunchkhoja Khan 8, Kildi Muhammad Sultan 9, Barak Khan and Darvish Khan were directly involved in the improvement of Tashkent, which sought to demonstrate their political and economic power in this way. According to M. E. Masson, the splendor and grandeur of the Kaikovus city estate of Suyunchkhoja Khan (1525), the mausoleums of Suyunchkhoja Khan [later Gumbaz-i Barak Khan] and Kildi-Muhammad Sultan (1531-1532), the Barak Khan madrasah (20-50 years of the XVI century), as well as the Kukeldash madrasah, are closely connected and They are directly related to the construction traditions of the cities of Samarkand and Herat of the Timurid era (Masson, 1954, p. 113).

Therefore, Darvish Khan, as the heir and successor of his father's business, as well as an authoritative appanage ruler, could build a madrasa in the process of repairing the ancient Namazgakh.

WAQFNAME OF DARVISH KHAN OF TASHKENT

Since there is no solid evidence that Kulbaba Kukeldash was the builder of the madrasah, we will consider the Waqf certificate, which states that Darvish Khan was the founder of the madrasah Kukeldash. Although some researchers mentioned this document, it was not introduced into scientific circulation [Masson, 1954, p. 123; Bulatova and Mankovskaya, 1983, p. 103; Davidovich, 1992, p. 159; Nabiev, 2010, p.515].

The dimensions of the waqf certificate of the document are 148 x 29.2 cm, the text is 135 x 21 cm, 56 lines; the handwriting is a large nist'lik. Later, this certificate was pasted on a local fabric. To the right in its upper corner is the seal of Darvish Khan in an almond shape with the inscription: "Darvish Bahadur Sultan. 977 "(1569). At the end there is a seal of kazikhane officials (the inscriptions on it are not readable). The text of the waqfname indicates that it was compiled at the Tashkent treasury in the month of Rajab in 977 (December 1569) [TsGA RUz, d. 32601, doc. 2].

According to the document, Darwish Muhammad Bahadur Sultan ibn Bahadur Barak Khan built a caravanserai near the madrasah, in the area of Hazrat Akkash, on the rights of personal property (dar arsa-yi mulk-i kholis). It consisted of external and internal rooms (saroy-i khuzhraro ki mushtamil ast bar khuzhrot-i daruni wa biruni), a trading shop (dakokin), a stable (akhtakhona) and a camel stall (usturkhona), which Darvish Bahadur transferred to the madrasa. In addition, the Qarasu canal outside the city and 300 tanabs 10 of land in the area of Achchi, located to the northeast of the city, were transferred to the waqf ownership of madrasas.

Interesting fact: in the 32nd line of the waqfnam, there is a small hint that makes you think again about the identity of the founder:"...for the repair of madrasas... and also for the mosque located at the specified madrasah of the trustee" (marammat-I... Madrasa wa marammat-i on masjid-i madrasa-yi wokpf-i mazkur) [CGA RUz., d. 32601, doc. 2]. In addition, the text of this document and some notes on it indicate that,

7 Kistan-Kara Sultan-son of Jani-bik Sultan, shsybanid, appanage ruler of Balkh in 1526-1544.

8 Suyunchhoja Khan or Ssvinchak Khan (c. 1454-1525). the son of Abulkhayr Khan (1428-1468), in 1503-1525 he was the specific ruler of Tashkent and Turkistan.

9 Kildi-Muhammad Sultan-the eldest son of Suyunchkhoja Khan, in 1517-1525 he was hakim of Shahrukhia, and in 1525-1533 - the specific ruler of Tashkent.

Tanab is the most common term for measuring area in Central Asia. One tanab in the 19th century on the territory of Tashkent was equal to 1820.83 sq. m (Davidovich, 1970, p. 130).

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that this is not the only document related to the economic activity of madrasas. In the 22nd line of the charter, another waqf object of the madrasah is mentioned - the grand canal (zhu-yi kalon), which was located to the south of the caravanserai. It was transferred to the waqf before 977/1569. It can be assumed that there was another waqfname compiled earlier than 1 569. In addition, it is necessary to pay attention to the charitable activities of Darvish Khan before 1569. For example, in one granted letter (inayatnam) Darvish Khan, issued in 965/1557-1558 in favor of Mazar Shaikh Zainiddin, noted that the lands transferred to him in the waqf were exempt from taxes and payments [CGA RUz., f. I-17, d. 53238, l. 7ob-8].

The Waqf charter of Darvish Khan was the only legal document of the madrasah administration for 300 years. So far, there is no data on whether there are other documents of madrasas of the XVII-XVIII centuries. They may have been lost. As a rule, the donor (especially a high-ranking official or khan) necessarily supplied the madrasah with waqf property, which was legally formalized in the form of a waqf document. In his preface, in addition to the appropriate lush phrases addressed to the donor and his "God-pleasing act", the year of construction and the size of the madrasah along the outer perimeter were indicated.

It is possible that in the 1920s of the 18th century, when Tashkent was under threat of capture by the Dzungars, the Waqf administration of the madrasah found itself in a very difficult situation. Judging by the data of the Tashkent merchant Nur-Muhammad Alimov, who visited Ufa in 1735, the madrasah at that time was a pitiful sight and was given over to a caravanserai (Dobrosyslov, 1912, p. 76). The fact that the managers of the waqf were forced to rent out the madrasah building as a caravanserai indicates the decline of the waqf economy. It was only in the second half of the 19th century that the madrasah, overcoming various difficulties, was able to fully revive.

RESTORATION OF THE WAQF ADMINISTRATION OF MADRASAS

Earlier it was noted that due to the lack of documents of the XVII-XVIII centuries. We have no reliable information about the activities of the madrasah during this period. If you pay attention to the phrase from the charter of Malla Khan 11 "on the repair of a number of stuffy" (trade shops), it becomes quite obvious that at the beginning of the XIX century, the waqf dukans of madrasas were left without proper supervision, and therefore without a corresponding income.

There is no reason to believe that the economic situation of madrasahs has significantly improved after the annexation of Tashkent to the Kokand Khanate. His former glory alone wasn't enough to restore him. This required the special attention of khakims and khans, as well as large amounts of money. Apparently, in 1810-1850, it was difficult to compete (in terms of attracting additional waqfs, and therefore students) with the madrasas Lashkar beklerbegi 12 (1838-1840), Ishankuli dadha (1838-1839) and Mui-i Mubarak (1856-1857), founded by Tashkent hakims and officials. The reason was that in these madrasas, as the main mudarris and mutawwali, there were very respected persons - such theologians from the famous representatives of the naqshbandiya-mujaddidiya brotherhood of Tashkent as Damulla Mir Inayatallah, kazikalan Hakim-khoja, sheikhul-islam Ai-khoja, Kazikalan Muhiddin-khoja, Akhund Salih-bek, ishan Abdulmajidkhan and others who were under the care and attention of khans and khakims. The madrasas in which they taught were peculiar-

11 Malla Khan ibn Shirali - khan of Kokand in 1858-1862 In addition, in 1853, he ruled Tashkent as a khakim.

12 Lashkar beklerbegi-servant (gulom) of the Kokand Khan Alimkhan (1798-1810) from Chitral, later held the ranks of divanbegi, kushbegi, and in 1835 - beklerbegi. During 1810-1840, with short breaks, he was the khakim of Tashkent.

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monopolists of super-profitable waqf facilities in the city and its environs. The most profitable objects of the city (caravanserais, baths, shops, etc.) were transferred to the benefit of these madrasas.

Although the Kukeldash madrasah seems to have owned part of the market square's land at that time, we do not have any documented information about this. There is also no clear idea of how this land could have been used. The Waqf was in decline, and the authority of its mutawalli among the city's public was low. Thus, during the reign of the Tashkent hakim Lashkar beklerbegi, even bricks from the masonry of the upper floor of the Kukeldash madrasah were dismantled in order to use them in the construction of the Lashkar Beklerbegi madrasah under construction (Bulatova and Mankovskaya, 1983, p.103). Probably, at that time, the waqf lands located in the area of Achchi were also lost, which the administration of the madrasah was never able to return back. Up to the 60s of the XIX century. There is not a single surviving document on the activities of the Waqf. Thus, during the period under review, not a single object was transferred to the Waqf madrasah. It is likely that due to the negligence of the trustees of Waqf properties, not a single document indicating its economic function has been preserved.

A sharp turn in the economic life of madrassas is observed during the reign of Malla Khan, who presented a grant certificate in 1275/1858-1859 in favor of Kukeldash madrassah. The document size is 19.8 x 20.2 cm, text 18.5 x 6.5 cm, 10 lines. On the reverse side of the document there is an impression of the seal of Malla Khan [TsGA RUz., f. I-17, d. 32601].

As noted in the document, by order of Malla Khan, Alim bek dadha13 in the waqf lands of Tashkent, which belonged to the Kukeldash madrasah, repaired (ta'ir namuda) a number of dukans also established waqf property. According to Sharia law, the lands of these dukans were classified as mawot ("dead [lands]", i.e. abandoned). Although this document does not say anything about the exemption of these lands from taxes, it is quite obvious that all the necessary legal conditions have been created for their successful functioning, as well as for ensuring their integrity and inviolability.

In order to explain the motivation of Malla Khan, it is enough to recall the measures taken by the Kokand Khan Khudoyar Khan (1845-1858, 1862, 1865-1875) to create their own sources of income. In particular, R. N. Nabiev, having studied the economy of Khudoyar Khan, was able to cover in more detail its construction policy for creating bazaars and dukans. In the 50s and 60s of the XIX century. Khudoyar Khan himself and his brother Sultan Muradbek ordered the construction of bazaars in a number of cities in order to generate income and initiated the activity of dukans. The execution of their plans and control functions were carried out by their own appointed state officials [Nabiev, 1973, p.199-201].

These facts explain the actions of Malla Khan to carry out repairs in dukans located on the waqf lands of Kukeldash madrasah. During this period, the trading lands in the Charsu bazaar were controlled by the waqf administration of the Khoja Ahrar, Ishankuli Dadha and Abulkasim Khan Ishan madrassas, as well as the Mahkam mosques, which received income from them in their favor. Meanwhile, the old dukans located on the lands of the Kukeldash madrasah, after a small improvement work, could become the most profitable places in the bazaar. As a result, Malla Khan, who had just come to power, first repaired the abandoned bazaar dukans, and then transferred them to the Waqf madrasahs. The charter of Malla Khan states that after the repair, the dukans were transferred to the waqf in favor of the Kukeldash madrasah. However, no waqf namah or other document has been found to confirm this, and it is not known whether Malla Khan received any income from these dukans or not. However, a year after

13 Alim-bsk dadha - one of the prominent Kyrgyz beks under Malla Hans.

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after this charter was drawn up, in three lease agreements of 1276/1859-1860 concluded between the Kukeldash madrasah and its tenants, it was noted that such an agreement was reached with the permission of Malla Khan and these dukans were directly related to him. Even in 1887, during the work of a commission specially created by the Russian colonial administration, which carried out an audit of the waqf lands of madrasas on the territory of the bazaar, it was recorded that dukans in the leather goods trade row (rasta-yi Charmfurushon) were repaired by Malla Khan [SHGA RUz., f. I-17, d. 32601, l. 20ob].

Soon after, the urban tenants of the waqf lands of the madrasahs located in the market area received the right to build (uskun) dukan and the right to use this land - haq al-karar. As a result, the waqf administration of madrasas, which previously had no opportunity to build dukans, began to charge tagjoy14 from such points. From that time on, a lease agreement was drawn up along with the dukans of Malla Khan and in relation to other dukans.

The diploma of Malla Khan opened up the widest opportunities for the Waqf administration of madrasas. Economic affairs returned to normal, and the financial activity of the madrasah gradually began to improve.

"MUSOLAKHA-I SHAR'AND " GENERAL CHERNYAEV 15

The conquest of Tashkent by the Russian Empire on June 15, 1865, brought a number of changes to the traditional socio-economic structure of the city. The activity of the madrasah administration in the colonial period was marked by a "useful" agreement with M. G. Chernyaev himself, which was equal to a significant amount for that period - 60 Kokand tilya16. However, already in the correspondence of the 80s of the XIX century. between the administration of the chief of the city of Tashkent and the Board of the Syr-Darya region, it was a legal act based on the resolution of Major General M. G. Chernyaev of November 21, 1865 for No. 1135, which noted that the collection from the city bazaar is transferred to the benefit of the waqf administration of the madrasah Kukeldash. This document was written partly in Persian, partly in Russian and signed by M. G. Chernyaev. Meanwhile, in the appeal of the Board of the Syr-Darya region dated April 9, 1883, sent to the administration of the chief of the city, this document was openly referred to as a waqf certificate. The original document is shown below:

1883

April 9th

№ 4226

To Mr. Acting Head of the City of Tashkent

Due to the request of the trusted mutawalli of the Kyu-kaldash madrasah (!) (Nasyr-bek mahsum akhund damulla, Mullah Niyazbergen Azizbergenov) for the return of the waqf document with the inscription on it of the Military Governor Major General Chernyaev dated November 21, 1865 for No. 1135 on the issue in favor of the said madrasah from the market collection of the city of Tashkent of 19 rubles submitted to the regional Board of the Chief of Mountains. Tashkent city in the report of March 12, 1868 for No. 436. The Regional Board, transmitting to Your Honor the said document, asks you to issue it according to its affiliation, instructing, after issuing it, the city of Tashkent to make a copy of this document, which you will submit to the regional board.

Tagjoy / tagjo -14 monetary fees charged for using a place at a bazaar in Central Asia. In 1874, tagjoy was charged at the rate of 15 kopecks per month. In 1879, the tagjoy fee in the Turkestan Region was abolished with the establishment of weight fees [Mukminova, 1968, p. 128].

15 Mikhail Grigoryevich Chernyaev (1828-1898) military governor of the Turkestan region (February 1865-July 1866), Governor-General of the Turkestan General Government (April 1882-February 1884).

16 According to P. I. Pashino, in 1866 in Tashkent the rate of 1 gold Kokand till was equal to 20 silver tenge, or 3.80-4 Russian rubles (Pashino, 1868, p. 155).

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Acting Chairman of the Management Board /signature/

Head of Department /signature/

Clerk / signature / [Central State Administration of the Republic of Uzbekistan, f. I-36. d. 2366, l. 1-2].

But, unfortunately, there is no such waqf document with the corresponding number and content among the madrasah documents. What was the legal nature of the correspondence between the famous general and the Kukeldash madrasah? The author of the article searched for this document in the funds of the Central State Administration of the Republic of Uzbekistan, the Office of the Turkestan Governor-General, and the Board of the Syr-Darya region. As a result, an agreement was found between Major General M. G. Chernyaev and the waqf administration of the Kukeldash madrasah, which had the status not of a waqfname, but of a sharia conclusion (musolakh-i shar'i) in Persian, close in meaning to the conclusion of a lease agreement for waqf lands. Although this document, drawn up on 13 Rajab 1303 (April 18, 1886), is only a copy copied before the Tashkent kazikhan, it reveals the essence of the agreement between the conqueror of Tashkent and the waqf administration of the Kukeldash madrasah. Here is the content of this agreement:

In the month of Rajab 1282 (November-December 1865), General Chernyaev and Madrasah Darvishkhan, better known as Madrasah Kukeldash, came to the Sharia conclusion that they had reached a Sharia agreement to lease waqf property located near the madrasah, namely bazar-i Hazimfurushon, better known as Eski otbozor, and the bazaar-and Qamish. Starting from this date, the Governor, General Chernyaev, after one fully expired year, undertakes to take from the royal treasury the amount of 60 tilly and transfer it to the Waqf administration of the madrasah. And if everyone appointed to the post of head of the government of the Tashkent viloyat does not transfer this amount as a lease of the above-mentioned areas to the Waqf administration of the madrasah, then the Sharia mutawalli madrasah has the right to dispose of the above-mentioned places at its discretion, namely: to whom it wishes, it can lease them and benefit from it, while following the rules of the in accordance with the terms of the knowledgeable person.

This letter is sealed, without defects or defects, by Ishan Hakim-khoja kazikalan son of Hop-khoja ishan, Mullah Mirzo Muhammad a'lam, Yaqub-khoja ulam, Muhammad Ibrahim makhzum son of Damullah Sultan-bai ulam and Mullah Lutfullah mufti son of Mullah Mirza khan. May 7, 1883

Print settings:

Muhammadsharif-khoja qazi B. Poshsha-khoja Umari Shaykhontakhuri (1300).

Mullah Baymirza qazi B. Mirzo agalik (1300).

Ishan Azizlar-khoja qazi b. Ay-khoja haji sheikh-ul-islam marhum (1300) [CGA RUz., f. I-17, d. 18103, p. 156].

Judging by the petition written by Mutavalli Nasir-bek makhzum and Mullah Niyazbergen dated February 10, 1883 to the chairman of the Board of the Syr-Darya region, M. G. Chernyaev, in order to expand the street in the Beshagach part of the city, together with the administration of the Kukeldash madrasah, created a document on the lease of dukan places located on this street. According to the contents of Mutawalli's letter, madrassas, according to the two-year agreement reached, began to receive 60 tilly each. However, due to the transfer of control of the Turkestan Region to the hands of K. P. von Kaufmann, 17 the issuance of this established amount was suspended, as indicated by the city administration, and from March 1, 1868, all market fees were stopped [TsGA RUz., f. I-17, d.18103, p. 144].

The original document was accepted by the mayor's office in 1867. To conduct its own activities, after the written requests of the Syr-Darya region Board sent to the city administration, the madrasah received a duplicate instead of the original [CGA RUz., f. I-36, d.2366, p. 3]. Although

17 Konstantin Petrovich von Kaufmann (1818-1882), Adjutant-General, Governor-General of the Turkestan Governorate (July 1867-April 1882).

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mutavalli Azizbergen Niyazbergenov and signed the letter of acceptance of this document, it is difficult to say with certainty whether it is the original or just a rewritten copy.

KUKELDASH MADRASAH DURING THE COLONIAL REFORMS

In 1867, the Turkestan General Government was established. Over time, the main bazaar of Tashkent, Charsu, was seriously reconstructed in order to improve and put it in order. This caused great economic damage to waqf farms, which had their own dukans in the market squares. These works caused serious dissatisfaction among artisans and merchants, as well as local residents who owned various properties on its territory. The military commander of Tashkent, Colonel S. R. Putintsev (1883-1892), met with the Ulama in 1886 to remove the discontent, but could not win them over to his side. However, the city qazis, who realized the senselessness of resistance, gave a certificate on July 26, 1886, stating that the restoration of the bazaar does not contradict sharia norms if it does not in any way affect Waqf property, as a result of which some shopping malls were destroyed and the streets were expanded [Dobrosyslov, 1912, p.184]. Undoubtedly, these reconstruction works also deprived the administration of the Kukeldash madrasah of significant funds that it received from renting out waqf property.

If we proceed from the statement written by mudarris and mullahs of the Kukeldash madrasah on June 3, 1886 to S. R. Putintsev, during the work, Kovun bazaars and Yangi rasta belonging to the madrasah were destroyed, as a result of which the above-mentioned institutions and individuals lost their respective incomes. In particular, it was noted that the daily life of Mudarris depends on these payments, which came from the original places in the shopping malls. From the content of the application, it followed that the madrasah no longer has other sources of income, except for these two shopping malls [CGA RUz., f. I-36, d.2366, p. 31].

Was this really the case?

Two or three months before this statement, a document drawn up in the city kazikhan in March-April 1886 fully reveals the true financial situation of the waqf property of the madrasah [CGA RUz., f. I-17, d. 32601, doc. 7]. Here was given a description of the property-dukans, which were on the balance sheet of the Waqf administration of the Kukeldash madrasah at the current moment. This document is a list of waqf lands and a lease contract of the madrasah administration with artisans and merchants. It says that due to the loss of the original waqf charter (az zhikhat-i fikdon-i waqfnam-i kadima), 297 shopping places and several dukans scattered over 13 sites in the Charsu bazaar and around the madrasah were recognized as waqf property. Added information about renting out space to tenants of Kukeldash madrasah.

Especially important is the fact that the waqf of the madrasah covered 295 places for dukans, and there were also 2 more dukans, the territory of which occupied a significant part of the Charsu bazaar. This fact indicates an increase in the number of dukans. For example, in 1881, assistant to the board of the office of the Turkestan Governor-General P. I. Khomutov (1848-not earlier than 1908) noted 218 places for dukans with different locations, and in 1884 the city aksakal of the Beshagach part determined their number at 230 [CGA RUz., d. 84, l. 16ob; CGA RUz., d. 2482, p. 59]. Another example. Dukan No. 868 was an incomplete waqf, since half of the construction and land was private, the other half of the construction and land belonged to the waqf of the madrasah. Three dukans were paid tagjoy in favor of the Beklarbegi madrasah [TsGA RUz., d. 3708, l. 43ob].

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Thus, the administration of Kukeldash madrasah collected a fee of 10 kopecks per month from each place of dukan. Thus, in the course of inspections carried out in 1884, it was established that the madrasah at that time had property in the amount of seven dukans and 230 places for them, extracting from them an income of 570 rubles. In the 1893/1894 academic year, he had at his disposal eight dukans and 261 places for them, and the total income was 400 rubles per month.

It should be noted that during the functioning of the Turkestan General Government, the activities of the Kukeldash madrasah were strictly controlled by the tsarist administration. According to the imperial decree of November 17, 1886, until July 1, 1887, it was necessary to completely streamline the documents relating to waqf farms in the Turkestan Region [Zagidullin, 2006, pp. 44-103]. The waqf administration of the madrasah, along with other waqf farms, was forced to submit the relevant documents to the Temporary Land-tax Department under the Syr-Darya regional Government. Belonging to the waqf property, noted in the above-mentioned documents of the Kukeldash madrasah, was confirmed on June 10, 1887 by the military governor of the Syr-Darya region N. I. Grodekov (1883-1892), and in September 15, 1888 - by the Governor-General N. O. Rosenbach (1884-1889).17, d. 31916, l. 4-5].

After the completion of the work of the Temporary Land-tax Department under the Board of the Syr-Darya region, all waqf administrations in the Turkestan Region were ordered to keep an appropriate notebook and keep records of income and expenses. The Chief Mutawalli, as the responsible person of the entire Waqf administration, was required to submit an annual report. By order of the Governor-General in 1897-1898, extra mutawalli states were reduced in the waqf farms of the region, which were then appointed on an elective basis [CGA RUz., f. I-17, d. 32520, l. 14]. As S. N. Abashin noted, in 1903-1908, several projects were developed to strengthen control over waqf property [Abashin, 2003, p. 183]. Despite such measures, the administration of the madrasah did not change its tactics on financial issues and continued to rent out hundreds of retail spaces for tagdzha, which amounted to a small amount. It also did not give up seasonal income from some retail locations. For example, when selling melons in the fall, from temporary shops in the month of Ramadan, from trading on some holidays-Ramadan and Eid Ha'it, as well as on Friday prayers.

In the middle of the 19th century, the Kukeldash madrasah began to restore its finances again, and in the next 30 years it continued to improve its economic situation and improve the educational system. According to the statistics of the colonial administration, at that time Kukeldash madrasah ranked seventh in terms of revenue among 21 city madrasas, second in terms of the number of students, and according to the overall rating it was among the most prestigious educational institutions of the city [CGA RUz., f. I - 17, d.14941, l. 31-32].

SOCIAL STRATIFICATION OF MADRASAH ADMINISTRATION

Meanwhile, a number of administrative cases related to waqf farming, including certain lease actions, were carried out by mutawallis (trustees) who had great powers. It was on their shoulders that the solution of this task was entrusted, which in most cases was performed either by themselves or by their descendants. Thus, in 1569, by the agreement of the founder, i.e. Darvish Khan, a certain damulla Akhunjan, the son of Ulema Akhun Gaibnazar, was appointed trustee (mutawalli) of this property, and later-representatives of his family in the male line (zukuri avlodi vai). Although we do not have information about his identity, however, judging by his professional nickname, he was most likely a mudarris (teacher) of a madrasa. Performing ims

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independent and independent work on the waqf economy of the madrasah, the absence of any complaints against him, as well as the transfer of the duties of this mutawalli to his own descendants in the male line indicate the great respect that he enjoyed from Darvish Khan. However, it is difficult to say with certainty how long his descendants held the position of mutawalli.

The charter of Malla Khan and other documents do not mention who exactly was appointed mutawalli of the new waqf property in a large area of market lands occupied under duqans. However, three lease agreements mention that Mufti Muhammad Azim and Akhund Mullah Islam were appointed to Mutawally at the behest of the Tashkent County administration (ba-izni man pahu al-wilayat), who worked as mudarris. Indeed, documents of the second half of the XIX century. evidence suggests that the records management of the waqf economy at that time were mainly conducted by Mutawalli-mudarris. It is difficult to judge whether administrative activities were carried out in this way in other madrasas of the city, since there is no evidence.

A study of the activities of the mutavalli madrasah Kukeldash shows that among them were persons who held the position of city kaziy, mufti or were ulema. Based on this, it should be assumed that in each of the madrasas, the role of mudarris was performed by one or another official kazikhane. Among them, for example, was the Mufti Mullah Muhammad Azim, who, along with the duties of mudarris, held the position of mufti in the city kazikhan. That is why two lease agreements dated 1276/1859 were sealed by the mufti, who also acted as a mutawalli.

At the same time, in the administration of madrasas since the 70s of the XIX century, there were also persons who were not mudarris. However, they had considerable authority among the city's public. And most importantly, they were well acquainted with the new legislation on the activities of the Turkestan General Government. They constantly searched for old lost documents of madrasas and demanded that the city and regional boards grant economic rights and freedoms. For example, this is Niyazber gen-bai, the son of Azizbergen-bai, who transferred the premises of his dukan to the waqf madrasah in the month of Shawwala in 1292 (February 1875). This dukan continued to take a very active and direct part in its activities. Based on the actions taken by him, it becomes clear why he, as a capable person, became a trusted representative of the madrasah administration in the 70s and 80s of the XIX century. It was he who had to settle most of the financial issues of the madrasah together with the military chief of the city and the board of the Syr-Darya region.

* * *

So, the waqf charter of 1569, as well as archival documents and oral information of the XIX century indicate that the Tashkent ruler Darvish Khan was the founder of the Kukeldash madrasah. Thanks to his financial support and political patronage, the Waqf administration of the madrasah began its activities. However, the waqf economy of madrassas in the beginning of the XVIII century, due to the threat of capture of Tashkent by the Dzungars, fell into disrepair. Around the same period, the madrasah lost the land transferred by Darvish Khan to the Waqf in the area of Achchi.

At the beginning of the XIX century, after Tashkent was annexed to the Kokand Khanate, trade and crafts began to develop actively in the city, as a result of which the financial situation also improved. In particular, in the neighborhood of such parts of the city as Sebzar, Beshagach, Kukcha and Shaykhantakhur, the busiest bazaar of Tashkent - Charsu-has appeared. Most of the land of this bazaar originally belonged to the waqf of the Kukeldash madrasah, as a result of which their importance also increased. This allowed the madrasah administration to solve the accumulated economic problems. However, due to the effects of the economic downturn, the Administration did not yet have sufficient resources to implement

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repair work or the construction of new ducans. Apparently, the administration of the madrasah assumed that if there are those who want to independently repair these shops and resume their work, then they can refrain from excessive costs.

After 1865, the problems that arose in the waqf economy of madrasas were mainly related to the revision of waqf properties and the reconstruction of urban infrastructure carried out by the Russian administration. This process, which also affected the waqf administration of the Kukeldash madrasah, was very similar to the situation in other waqf farms in the city, with the exception of some individual cases.

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