104IRSTI 21.61.31
B.A. Mirzageldiyev
Egyptian University of Islamic Culture «Nur-Mubarak», Almaty, Kazakhstan
(E-mail: kmdbbeibit@mail.ru)
Politics of the Russian Empire towards Islam in the Kazakh steppe: a revision of
some aspects
Abstract. This article scrutinizes various laws, regulations, edicts, which influenced the politics of the Russian Empire towards Islam in the Kazakh steppe. The main tendencies and transformation of the policies towards Muslim community on the territory of Kazakhstan have been analyzed. One of the main focuses of this study is the period of reign of Catherine II. Author of this article claims that despite attempts of numerous scholars to view the history of such relationships in terms of 'confrontation' and 'battle', in fact this relationship had more interactive nature, where Muslim clerics and tsars sought mutual support. Despite widespread opinions that the Russian rule and its constant persecution of Muslims had only negative impacts, it was claimed that it had a significance role in development of institutionalization of the Muslim clergy in Kazakhstan. Moreover, the research found out that processes happening in this period of time were not homogeneous, but rather carried chaotic and fluctuative character.
The article sets its main goals: study the main waves of the changing relationships of Muslim clergy and elites with the Russian authorities and observe how these relationships affected the structure of Muslim institutions.
The comparative-historical methodology has been implemented since it was the most appropriate method to solve above-mentioned goals.
The article also urges for the future academic attention to this topic due to its great importance for the modern society of the Republic of Kazakhstan.
Key words: Muslim clergy, Russian Empire, Catherine II, Islam, Kazakhstan, OMDS
DOI: https://doi.org/10.32523/2616-7255-2019-128-3-31-43
Introduction: what and why?
In XVIII century, elite circles in Kazakh society initiated the process of joining the territory of Kazakhstan to the Russian Empire. As a result, the Russian rule over the territory of Kazakhstan for a long period of time has drastically influenced and even changed the socio-political paradigm of Kazakhstani reality today. Being the biggest country in the Central Asian region and sharing the close borders with Russian Empire has enormously changed the religious issues in Kazakhstan [1, p. 6].
In terms of religious groups, Islam has always been a main religion in the Central Asia, including Kazakhstan. In the Republic of Kazakhstan, a focus of this study, Muslims consist a major part of population - around 70% [2].
So, the policy of Russian Empire towards Muslim communities has never been homogenous and simple. Within this period, Muslims in Kazakhstan experienced and endured extremely
fluctuating policies of Moscow authorities. One of the most important factors which deserve a careful academic attention is the question "How Islam (and Muslims to that matter) in its own turn did react to these policies?" In this regard, Vladimir Bobrovnikov, a scholar of Institute of Oriental Studies at Russian Academy of Sciences in his article "Islam in the Russian Empire" has claimed: "In response to the challenges of Russian rule local forms of Islam were changing" [3, p. 202].
Due to the importance of circulating 'State-confessional' relationship theme both in official policies and profane society of modern Kazakhstan, attention towards the history of such relationship deserves a thorough investigation.
Analysis of the academic publications and literature shows that a main focus was primarily directed towards more Orientalist methodology and approach, where the Russian Empire and non-Christian (non-Orthodox) groups within it are viewed as opposing actors. Academics and scholars of Soviet Union and post-Soviet period have written numerous articles and books stressing the conflict nature of Russian imperial policies and local religious communities. If one could explain these tendencies in Soviet Union as a part of ideological regime, perhaps the post-Soviet scholars had the same mistakes due to the undeveloped post-colonial studies and a lack of scientific methodologies. Bhavna Dave, an academic at School of Oriental and African Studies of University of London, said: "The Central Asians have also not yet developed their own contribution to colonial and post-colonial studies..." [4, p.1]. However, more recently the scholars of post-Soviet studies have been revising the importance of Russian authorities and their engagement with non-Christian (mainly Muslims) communities. In the mainstream circles, Islam and the Russian Empire have been viewed as antagonists rather than as interaction bodies. Although grounds for such interpretations are indeed valid, it did not consider other aspects and nuances, where Muslim groups were not only guarded by the tsarist regime, but also Muslims themselves sought the positive relationships with the higher authorities. For instance, Robert Crews, a historian of Afghanistan, Central Asia and Russia at Stanford University, writes: "Such interpretations, capture important aspect of the controversies facing imperial and Muslim elites at the fin de siècle but obscure more complex patterns of interaction between Muslim communities and the tsarist regime in the long nineteenth century" [5, p.51].
Taking into account all above mentioned aspects, the current article endeavors to revise, review and reconsider some aspects of the mutual relationships between Muslim clergy and the Russian Empire in the Kazakh steppe until the beginning of XX century. Due to unstable nature of those relationships, this article will also observe how the paradigm "Russian Empire <-> Muslim clergy/Muslims" had been changed during the rule of the tsarist regime.
In endeavors to accomplish the goals of the current article, authors employed comparative-historical method. A reason for this is that this type of method allows researchers to "investigate two or more historical phenomena with respect to their similarities and differences in order to arrive at explanations, interpretations and further conclusions" [6, p.14]. Moreover, this kind of methodology clarifies different cases in contrast to each other. In a case of this article it is the cases of Institutes of Muslim clergy within the period of the Russian rule and Soviet one.
Thus, this research is divided into three sections: 1) the late XVII - XVIII period (i.e. Peter I era/pre-Catherine II period); 2) the late XVIII - the middle of XIX (i.e. Catherine the Great period); 3) the late XIX - the beginning of XX. However, without any doubt it should be noticed that such differentiation is purely formal since the regulations implemented by the Russian Empire towards Muslim communities have never existed without the historical context of its past regimes. These four sections have been done in order to structure this research in a convenient way and for sake of potential readers.
I. The late XVII — XVIIIperiod: first steps towards acknowledging
Despite always changing policies of the Russian Empire towards religious minorities from
one side and persistent transformation of Muslims and Muslim clergy from the other during the Imperial period, there were several aspects, which were constant. One of this is that Kazakhstani Muslims always identified themselves with the Hanafi legal school [7, p. 38]. This identification was constructed through membership in certain mosque congregations. Some modern scholars, especially who are from Kazakhstan, tend to believe that at that time Kazakhs practiced Islam at a very superficial level and were still adherents of Tengrism, pre-Islamic shamanic religion. Indeed, in some degree this is a true statement since Muslims adopted so-called adat phenomenon - in a broad sense - a mix of local traditions, practices and custom rules and Sharia (Islamic law). However, more in-depth investigation reveals that Muslims were perfectly acknowledged with the foundations of Muslim religion and carefully followed its dogmas and moreover, tried to educate their children in Muslim schools - madrasa, visited mosques on a regular basis - "...they were Muslims without any doubt with intensive religious life, which was supported by activities of Muslim clergy" [8, p. 25].
In 1620 the Muscovite Church (official religion of the Russian Empire) declared that only Orthodox baptism by triple immersion is valid. This led to forcing even other Christian groups, such as Polish Catholics, to be "rebaptized" in order to be considered as a "true Christian". The Church's view on a religious identity followed a simple formula "faith equals ethnicity". Whereas their Orthodox faith meant to be "Russian faith", other religious communities were also linked to their respective ethnic community - for instance, the "German faith" to Lutherans and the "Tatar faith" to Islam. The tsarist regime did not distinguish a variety of Muslims - beginning from the Caucasus regions to the Kazakh steppe, and they were viewed under the category of "Tatar" or, in some cases, "Kyrgyz" (Central Asian) faith.
It should be noticed that Muslims were by far the largest non-Christian religious group in the Russian Empire after annexations of the South Caucasus and Central Asia. A fact that Tatar language became a lingua franca for the Volga-Ural region, west of Siberia and the Central Asia would play a significant role in the following institutionalization of Muslim clergy in Kazakhstan and its dialogue with the tsarist regime.
The policies of the Russian Empire towards Muslim groups in the Central Asia (as well as in other parts of Empire) were very vague and uncertain. From the one side, the Russian Empire had always relied on Muslims to help defend its southern territories and to further expand these lands. Peter the Great (r. 1682-1725) followed politics of Fedor Ioanovich (r. 1584-1598) - all non-Christian and non-Orthodox groups were somewhat tolerated if they were loyal to the tsarist regime, paid their taxes and provided soldiers to the Empire. The central government tried to use already existed Muslim groups (such as Tatars) to control other Muslims (primarily in Central Asia). From the other side, Kazakhs, Uzbeks, Kyrgyz, Tatars were seen by the Russian rulers with suspicion. Despite a tolerable attitude, conversion to Orthodox Christianity was always encouraged by providing noble status to the new converts, legal and social benefits, such as a tax-free status, job opportunities, etc. [3, p. 204]. In 1731 foundation of the Commission for the Affairs of New Converts and later in 1740s establishment of the Office for the Affairs of New Converts (Novokreshckenaia kontora) led to forcible conversations of Muslims to Christian faith.
Moreover, in the 1730s, the Russian authorities also established official Muslim representative bodies in Ufa in order to control somewhat chaotic Central Asian Muslims. So, in 1742 the Russian authorities for the first time officially appointed first akhund - a theologian, specialist in the Sharia (Islamic) law - in Orenburg city, whose name was Ibrahim b. Tilak-Muhammad. Being a mediator between local Muslim imams in the Kazakh steppe and the tsarist regime, he "administrated the submission of several Kazakh khans in 1742" [9, p.267].
Thus, in the period of the late XVII - XVIII there were no strict political and social paradigm by the Russian Empire in regulating Muslims in the Central Asia. The Muscovite Church and the Russian Empire itself were more concerned with a "heresy" phenomenon within their own
religion rather than with non-Christians groups. However, a situation had dramatically changed with the reign of Catherine the Great or Catherine II and reshaped the relationships between Muslims and the Russian rulers for a long time.
II. The late XVIII — the middle of XIX: "forbid bishops to be involved in matters of foreign faiths..."
Continuing attempts of the Russian Empire to regulate Muslims in the Central Asia were depicted in official Russian documents and in notes of travelers from Europe, who noticed a lot of "Tatar" mullahs and imams interacting with Kazakh khans. Of course, these mullahs sent by the Russian government, sometimes were merely spies, gathering information about situations in Muslim environment in the steppe. On the other side, the khans themselves saw these imams as their teachers and advisors [9. p. 267]. As Frank claims, these mutual relationships between "Russian military authorities" and Muslim clerics had a consistent nature and helped the tsarist regime to keep loyalty of the Kazakhs (Ibid.)
Acknowledging the significance of such relationships, almost immediately after coronation, Catherine II started new directions in dealing with Muslim minorities all over the Empire. The main body of these new laws and regulations lasted until 1917, which shows us the importance and success of Catherine's new policies. Some authors roughly divide her project of dealing with Muslims into three main periods: 1) her first regulations until so-called "Toleration of All Faiths" edict in 1733; 2) period from 1773 until 1785, when Baron Igelstrom, an official governor of Catherine II, enacted several radical measures concerning Muslims; 3) 1785-1796 period, when Muslim leaders, clerics and Muslims themselves were treated with toleration and 'freedom of religion' declared. Analyzing official documents and practice examples of the Russian Empire shows that this categorization seems reasonable, albeit one should bear in mind that such division is not a clear picture since Muslims within the same period were treated differently and these periods overlapped each other [10, p. 543].
In terms of Muslim clergy in the Kazakh steppe, the first step of Catherine the Great was to stop militant Orthodox missionaries - in 1764 above-mentioned the Office for the Affairs of New Converts was demolished [3, p. 206]. Slowly, a process of integrating Muslim communities into Empire's need had begun. For instance, in 1769 Catherine the Great sent the governor of Siberia, D.I.Chicherin to build mosques for Central Asian people (Ibid.). In 1767, Catherine II in her "Instruction" to deputies, who participated in establishing a new set of laws, she claimed that policies of the Russian Empire and society within it suffered from religious persecution: "the prohibiting, or not tolerating of their (a/n people of the Empire) respective Religions would be an evil very detrimental to the Peace and Security of its Subjects" [11, p. 40]. A famous Russian historian, Nikolay Karamzin (1766-1826) tells why this toleration was so essential for the Russian Empire: "an advantage for Russia that has made easier our conquests and our successes in domestic politics, which required us to entice the non-Orthodox to join us, to be aids to our great cause" [12, p. 12].
It should be said that at that time Muslim clergy of the Kazakh steppe had no official hierarchy and institution. One of the main tasks of Catherine's administration was to establish such hierarchy in order to make easier a control of these territories and to minimize chances of the foreign influence. Of course, a process of 'Islamization' of the Southern steppes initiated by Catherine II did not have the religious roots, rather it was used as a "bait to catch a fish with" [9, p. 207]. As Bobronikov himself claims: "the turn to regulatory toleration under Catherine II can be treated as the transition to religious discipline using Islamic affiliation as the means of domination and projecting imperial power on its frontiers" (Ibid.), which proves that there was no, so to speak, "romanticization" of Islam and Muslims by the tsarist regime. Robert Crews, an Associate Professor of History at Stanford University in his most influential book "For For
Prophet and Tsar: Islam and Empire in Russia and Central Asia" proves the point: "At the same time this mode of toleration served as a dynamic means to project imperial power across Russia's frontiers, affording Russia opportunities to gain leverage in neighboring states" [11, p. 43].
Direction towards administrative spread of Islam was drawn by the successful examples of own Orthodox Church institutions and reformed version of the Mufti structure of the Ottoman Empire. Interestingly, the Russian Empire's administrative bodies carefully studied the experience of the Ottoman Empire regarding administrating Islam and Muslim clergy's structure. For instance, a well-known scholar of the Russian Empire, who had served for the Ottoman administration for a while, Fedor. A. Emin in his description of the Ottoman Empire written in Russian and being reprinted numerous times, was the first one who adopted and transited titles of Muslim clergies into Christian ecclesiastical language [11, p. 47]. So, after his translation, the Russian administration and Catherine II herself saw "sheikh" as "patriarch", "imam" as "priest", "qadis" (an Islamic law court judge) as "archpriest". Moreover, "Mufti" became "prior" and "bishop" (depending on size of a town), "dervishes" (Sufi ascetics) - "monks". These translations played a huge role for understanding how institutions of the Muslim clergy in the Central Asia (and not only there) actually functions and the tsarist regime became aware that "Muhammadans" or Muslims also had a clergy with its own titles almost like their Orthodox Church.
In 1773 these tendencies were highly supported by one of the most famous edicts of Catherine II called "Toleration to All Faiths". This edict was mainly dedicated to give Islam a legal and recognized status.
However, the realization of Islam's place in the Russian Empire and the edict of 1773 alone were not enough to institutionalize the Muslim clergy in the Kazakh steppe. Taking the useful experience of the Ottoman Empire, one of persons who became a conductor of Catherine's plan of settling down the Nomads by structuration of their religious lives in the Kazakh steppe, was the governor-general, a man from a Protestant Baltic German family, Baron Osip. A. Igel'strom. In September 4 1785, Catherine II published a decree directly addressed to Igel'strom himself about:
- a need of building several mosques in the Kazakh steppe, which were able to accommodate around 500 people;
- sending to the rural areas of the Kazakh steppe Tatar imams and mulls;
- establishing "Tatar schools" at every mosque;
Without this order, B.Igelstrom already knew, from his experience as an administrator in the recently annexed Crimea, that schools, mosques, courts and markets play a significant role in promoting the settlement of nomadic Kazakhs. The same year Igelstrom had received an order which said: "Delivering variety of Kyrgyz mullahs could give a lot of advantages in our affairs; that is why you try to appoint them and getfrom Kazan reliable Tatar people, and give them orders to keep Kyrgyz' loyalty to us and distance them from Nomadic lifestyle within our territory" [13]. Moreover, support from Catherine II had been continuing as in 1787 the printed version of the Qur'an had been distributed without any charge to the Kazakhs.
In 1788 Catherine the Great, with a help of Osip Igelstrom, launched the Orenburg Muslim Spiritual Assembly ("Orenburgskoe magometanskoe dukhovnoe sobranie" - "OMDS"), which had an overwhelming impact on the foundation of in some degree unified Muslim community [9, p. 268]. OMDS regulated activities of mosques and Muslim community in general in St. Petersburg, Moscow, the Volga-Ural area and Siberia. The Kazakh steppe fell under its jurisdiction as well [14, p. 207]. It was considered as a first stage towards formalization of management system of the Institution of Muslim clergy on the Kazakh steppe. Following his mode of regulations, Igelstrom himself appointed the staff of this Assembly (imams, akhunds, mudarrises (teachers at madrasas) - they were Muslim figures who were loyal to Russian administration and were willing to spread Russian policy in appointed territories. So, the first muftis (spiritual leaders of Muslim community) of OMDS were Muhammad al-Husayn (r. 1788-1824) or Muhammad Husainov in
Russian manner, who was a diplomat for the Russians on the Kazakh steppe and 'Abdassalam bin Abdarrahim (r. 1825-1840), who was affiliated with the Orenburg Border commission and Russian administration [9, p. 270]. Husainov and Abdarrahim both were often sent for diplomatic reasons to three Zhuzes of Kazakhs, which indicated the important role of the Kazakh steppe in the eyes of Russian authorities (Ibid.)
.....- i.
Picture taken from R.Crews "For For prophet and Tsar: Islam and empire in Russia and Central Asia": "A senior Tatar Muslim cleric (akhund). Karl von Rechberg und Rothenlowen, Les peuples de la Russie, vol. 1 (Paris, 1812). Courtesy of the Library of Congress"
Muhammad Husainov had annual salary - 1500 rubles and was guided by several Mullahs appointed from Kazan Tatars, who were loyal for the tsarist regime for a long time. These Tatar mullahs controlled the administration of other mullahs and clerical ranks in the Kazakh steppe.
Choosing Tatar Mullahs were not random, in the eyes of the Russian government, affiliation of Tatars and Kazakhs to the same Turkic world and sharing a common ethnicity, was supposed to ensure success of Islamization of the Kazakhs. As A. Dobromyslov, a scholar from that time, wrote that Tatars and building mosques were 'bridges' "through which Kyrgyz shall step in order to be closer to the Russian people" [15, p. 147].
So, before travelling to Ufa, a residence of OMDS, these Tatar clerics should have passed the compulsory examinations and get the certification from a district police chief. These examinations consisted of the knowledge of Muslim faith, its rituals and practices, and, most importantly, a proof of exclusive loyalty to the Russian Empire. After attaining these proofs, they got a status of 'appointed mullah" (ukaznoy mulla), which meant that those Muslim clerics were representatives of the Russian Empire.
Shortly speaking, now Muslim community and its activities gradually fell under Empire's control and OMDS became an intermediate body between the Tsarist authority, Muslim clerics and Muslim people. For example, the language of all reports from OMDS to authority had to be written in Russian language, which meant that "only Russian officials or Muslims who knew Russian would be appointed to its posts" [10, p. 550]. It was Russian authority, who made programs of examination for different spiritual ranks/titles. For example, a decree enacted on
22th September of 1788 by Guberniia says the following: "candidates have to be loyal and of good behavior in order to hold a spiritual post of Mohammedan law", which meant that all of the Muslim authorities have to be absolutely loyal to Russian Empire [16, p. 144]. At the beginning of 1800 OMDS had examined 1921 people from Muslim elites. Only in one year of 1791, 789 people were examined, including 7 akhuns, 2 assistants of akhuns and 527 imams [17, p. 98]. Moreover, every madrasa was forced to monthly submit a list of teachers, students and course programs. As Fisher says: "In the first decade of the Spiritual Muslim Assembly 1,921 Muslims passed its examinations and requirements, including 7 akhuns, 527 mullahs, 2 teachers, and 51 tutors" [10, p. 551].
From 1810 OMDS was under control of Ministry of Internal Affairs. Slowly competence of OMDS regarding management of Muslim clergy and Islamic institutions had been expanding. The Orenburg Assembly was consisted of Mufti and three qadis (assessors). The Assembly was some type of Muslim Supreme Court and issued fatwas - legal decisions in Islamic terminology [14, p. 207]. These decisions were restricted to matters of marriage, divorce, inheritance, burial and mosque building. The spiritual leaders of OMDS had to get an approval from official bodies to appoint an imam for certain regions [9, p. 271]. In 1828 the Muslim authorities, namely imams had to fulfill the civil registry books ("metrkicheskie knigi") sent by local body where they would register births, marriages/divorces and deaths. That was meant to be an additional regulatory measure implemented by the Russian Empire. It is worth to note that by doing that the government had a real chance to control over the situation in different parts of its vast territory, including, of course, the Kazakh steppe. The Russian authorities did that through the administrative management of OMDS rather than through the local akhuns or imams [17, p. 99].
In 1830 OMDS got a right to solve cases of disobedient of children to their parents, in 1849 - the right to fine imams and so on [18, p. 7]. In its activities, the Spiritual Assembly was guided by a peculiar synthesis of the norms of the Sharia and Russian legislation. Under suppression of Russian authority, it had to enforce the regulations, which restricted clergy to adopt rules of the Sharia law explicitly contradicting the laws of Russian government.
In terms of territorial administration, typically, each Kazakh volost' had a formally appointed akhund, and smaller towns had their own mullahs and imams. For the most part these figures were from the Tatar regions, but by XIX century, Kazakhs filled these positions as well. It is uncertain what function, if any, the OMSA played in the certification of these clerics, but evidently a large proportion did hold some sort of OMSA-issued credentials, since they appear in Muslim sources often with the title above-mentioned "ukaznoy".
Thus, institutions of the Muslim clergy started crystalizing from the end of XVIII century and officially settled throughout XIX century. Within these processes Volga-Ural Muslims and Tatars played a major role in establishing the basic Muslim administrative structure. Catherine the Great, with a help of Igelstrom, enormously contributed to the creation of institutionalization of Muslim religious life in the Kazakh steppe. The main aspects and nuances of this period were:
- providing relative toleration to Muslim communities;
- connecting rural areas of the Kazakh steppe to the official administration of the Russian Empire;
- building mosques, religious schools and infrastructure;
- foundation of OMDS and its implications, discussed above.
III. The late XIX — the beginning of XX: fear of the Muslim world and paradigm of "Ignorirovanie"
1862-1885 period also played a vital role in the tsarist's attitude towards Muslims in Central Asia. In this period under the rule of Alexander II, the Russian Empire fully conquered Central Asian region. As a consequence of that, the new paradigm of Islamic policies by the Russia
had come into play. Therefore, the newly organized Ministry of Internal Affairs in attempts to institutionalize Muslim community, specifically Muslim elites, turned mosque congregations without any Western-type of clergy and hierarchy into "the bureaucratized hierarchy of the Holy Synod" [3, p. 213]. Authorities granted the Muslim elites an official status of "Muslim clergy".
On 16th of July, 1888, the next Emperor, Alexander III enacted the law called "On implementation of educational censure for spiritual actors of Mohammad religion". According to this law, from 1891 candidates for assessors' positions in OMDS were required to pass the exam, which included the curriculum of the first four grades of gymnasium, candidates for positions of akhuns - the exam including the curriculum of one-class national school and candidates for posts of mullahs in rural areas had to prove the knowledge of Russian language [19, p. 85].
However, in this period, despite all above mentioned facts the situation in Central Asian region differed. Islam was not as fully institutionalized as in the other parts of the Russian Empire [3, p. 216-217]. For example, when in 1880 the Turkestan quitted the Orenburg Assembly, K.P. von Kaufmann, the governor-general of the Turkestan, "ordered the expulsion of all mullahs with a license issued in Orenburg (ukaznye mully)" (Ibid.) The political ideology of Kaufmann later was called as "ignorirovanie" - "disregard". In order to reduce the influence of Islam in the Turkestan region and the Kazakh steppe in general, he tried to take away state's support at all. For instance, he decided not to "subject the Islamic authorities ('ulama') to a spiritual directorate" [20, p. 479]. In this regard, on March 4th 1880 the Spiritual Assembly was forbidden "to extend its influence into the governor-generalship of Turkestan" [21, p.119].
Furthermore, academic scholars working on the issue of Muslims in the Empire, influenced and even changed the relationships between the Russian authorities and Muslim communities. Such scholars, as Nikolai Ilminskii (1822-1891), a professor at Kazan University, insisted on the existence of allegedly Muslim threat coming from the southern frontiers and advised the authorities to combat Muslims fanaticism. Consequently, in 1870 under his and other scholars influence, the tsarist Empire established Russian-Tatar schools for baptized Muslims in the Kazakh steppe. The same year Russian-Kazakh schools have been introduced to the Kazakhs. Moreover, Alexander III restored the Anti-Muslim Missionary Division, which existed in 1870, to implement even more strict control over Muslim missionaries and clergies.
From the middle of XIX and early XX, the Russian Empire enacted a number of laws regarding Muslim institutions. At that time, the Turkestan governor-general, M.G. Cherniaev promoted the foundation of the Turkestan Spiritual Board. After ten years of his ruling, Dukhovskoi, another governor-general, followed Cherniaev's path and tried to bring under full control of the Russia Empire mullahs, madrasas and other properties of Muslims. In 1906, anti-Muslim activist, V.P.Cherevanskii proposed to distinguish OMDS into three territorial districts in order to make easier their jurisdictions - St. Petersburg, Ufa and Petropavlovsk [3, p. 220-221].
So, as it could be seen, after the reign of Catherine II, Muslims and Muslim elites in the Kazakh steppe once more endured strict controls and limitations. Fears of Muslim revolts and Muslims themselves restored, which made the Russian government to shift a focus of toleration to harsher regulations.
IV Concluding remarks: implications of the Russian Empire regulations
As it might be seen from the two paragraphs of this article, the Institute of Muslim clergy in Kazakhstan had been managed by the Russian Empire extremely ambiguously. The Institutes of Muslim Clergy and its members endured numerous different occasions, from persecution to establishment of its own administrative authority.
Of course, due to the limitations of this research, not all of the aspects of almost three centuries of the Russian Rule have been discussed. This article focused mainly on the period of the reign of Catherine II since in that period Muslim clergy flourished and began to institutionalize.
Muslim communities were given relatively free space and freedom. A situation with potential and real Muslim revolts, which existed before Catherine's reign, had almost finished due to toleration politics. Giving freedom of religion made Muslims and Muslim elites of the Kazakh steppe more tolerable and loyal to the government and they even saw in the Russian Empire their protectors and guardians.
So, concluding, the main findings of the research are:
1) The history of the Institutes of Muslim clergy in Kazakhstan was very vague and sometimes chaotic, from having no regulations at all to very strict rules of the government (neither of which is applicable for the modern time);
2) The policies of the Russian Empire in spite of its restrictions, violations of human rights, still had positive effects on the development of the Institutions of Muslim clergy within the context of toleration and freedom of religion;
3) The history of the relationships between Muslims and the Russian Empire in the Kazakh steppe shall not be viewed through a pure prism of "confrontation", "imperialism" and as enemies. Most of the times, the Russian authorities found the ways to get the allegiance of Muslim clergy and Muslims through incorporating Islam into its official structure and making them one of the central institutions of the Empire.
4) As Crews pointed out that the tsar regime (mainly Catherine the Great) gained his authority throughout Muslims of the Empire not by supporting ethnic or national categories, but rather in its protection of faiths. Catherine II paying much attention to toleration of religions, was able to decrease violence, revolts and dissatisfactions among Muslims in the Kazakh steppe.
5) For the Kazakhs, integration into the imperial Russian system involved integration into the Islamic institutional structure of the Russian Empire.
Furthermore, there is a crucial need for further thorough investigation of this topic since it could reveal more interesting views on how modern Kazakhstani government could replicate to some degree the policies of Catherine II in dealing with religious groups in order to establish a true secular society.
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15 Лысенко, A. Yu, «Татарский вопрос» в конфессиональной политике Российской империи в Казахстане (конец XVIII - начало ХХ в.). 2009. History, - URL: https://cyberleninka.ru/ article/n/tatarskiy-vopros-v-konfessionalnoy-politike-rossiyskoy-imperii-v-kazahstane-konets-xviii-nachalo-hh-v (дата обращения: 13.09.2019)
16 Денисов. Д.Н. Требования к кандидатам на мусульманские духовные должности в округе Оренбургского магометанского духовного собрания (конец XVIII - начало XX века), Вестник оренбургского государственного университета. 2012. №5. С. 142-147
17 Хабутдинов А.Ю. Оренбургское магометанское духовное собрание как основополагающий общенациональный институт в 1788-1917 гг. // Pax Islamica. 2010. № 1(4). C. 95-119 // http://islamology.in/journal/article/viewFile/63/60 (дата обращения: 02.09.2019)
18 Загидуллин И.К. Оренбургское магометанское духовное собрание и духовное развитие татарского народа в последней четверти XVIII - начале ХХ вв. // Материалы одноименного научного семинара, посвященного 220-летию учреждения религиозного управления мусульман внутренней России и Сибири. 2011. Казань. C. 212
19 Загидуллин И.К. Мусульманские духовные лица и петиционная кампания против введения русского образовательного ценза для кандидатов на мусульманские духовные должности в волго-уральском регионе в 1888-1890 гг. // Из истории и культуры народов среднего поволжья. 2013. Казан. №3. С. 84-104.
20 Paolo Sartori, (2009) "An Overview of Tsarist Policy on Islamic Courts in Turkestan: Its Genealogy and its Effects", Cahiers d'Asie centrale [En ligne], 17(18). URL: http://journals. openedition.org/asiecentrale/1293 (Accessed: 27.09.2019)
21 Усманова Д. Мусульманские представители в российском парламенте. 1906-1916 гг. ФЭН, Академия наук РТ, 2005. C. 583.
Б.А. Мирзагелдиев
Hyp-MY6apaK Египет ислам мэдениет1 университетг, Алматы, Казахстан
Казак даласындагы Ресей империясынын исламга катысты саясаты: кейб1р
аспектiлердi кайта карау
Ацдатпа. Аталмыш ма^алада ^аза^ даласындагы Ресей империясы мен исламдьщ инсти-туттардьщ ара^атынасына эсер еткен эртYрлi зацнамалар, буйрыщтар, билштщ реттеу шаралары зерделендь Казахстан аумагындагы мусылмандыщ ^ауымдастыщтарга ^атысты саяси устанымныц трансформациялануы мен басты тенденциялары сараланды. Ма^алада ^амтылган непзп мэселе-лердщ бiрi II Екатеринаныц бас^ару кезещне ^атысты. Макала авторы мусылман дши бас^арма-
сы мен патшальщ билш арасындагы ^арым-^атынас тарихын «конфронтация» немесе «KYpeo> деп багалаган кептеген зерттеушшердщ пiкiрлерiне ^арамастан, б^л ^арым-^атынасты интерактивтi сипаттагы «езара кемек» деп ^арастырады. Сонымен ^атар «Ресей билшнщ м^сылмандарды ^уда-лауы терю эсерiн тигiздi» деген кец тараган пiкiрге ^арамастан, Ресей империясы Казак даласында м^сылман дiни бас^армасыныц институциялануы мен дамуына ыщпал еткендiгi сезшз. Зерттеу ба-рысы керсеткендей, осы уа^ыт аралыгында болган iс-эрекеттер бiр жа^ты гана емес, ол хаотика-лыщ жэне флуктуациялыщ сипатта кершю тапты.
Ма^алаланыц негiзгi ма^саты - м^сылман дiни бас^армасы мен элиталарыныц ресей биль гiмен ^арым-^атынасыныц езгерушщ негiзгi тол^ындары терец зерттеу жэне б^л ^арым-^атына-стыц м^сылман институты ^рылымына ыщпалын аныщтау.
Жогарыда аталган ма^саттарды шешу Yшiн салыстырмалы-тарихи эдю ^олданылды.
Жогарыда кетерiлiп отырган мэселе казiрri ^аза^ ^огамы Yшiн мацызды жэне алдагы уа^ытта академиялыщ зерттеуд ^ажет етедi.
ТYЙiн сездер: м^сылман дiни бас^армасы, Ресей империясы, II Екетерина, Ислам, Казахстан, ОМДБ.
Б.А. Мирзагелдиев
Египетский университет исламской культуры «Нур- Мубарак», Алматы,
Казахстан
Политика Российской империи по отношению к исламу в Казахской степи: пересмотр некоторых аспектов
Аннотация. Данная статья изучает различные законы, регулятивные меры, приказы, которые повлияли на политику Российской империи по отношению к исламу в Казахской степи. Были изучены главные тенденции и трансформации политики по отношению к мусульманскому сообществу на территории Казахстана. Одной из ключевых проблема-тик данной статьи является период правления Екатерины II. Автор данного исследования утверждает, что несмотря на то, что многочисленные ученые и исследователи рассматривают историю взаимоотношений мусульман и Российской империи через призму «конфронтации» и «борьбы», на самом деле данным взаимоотношениям была свойственна интерактивная сущность, то есть мусульманское духовенство и цари искали взаимовыгодную поддержку. Более того, вопреки широко распространённому мнению о том, что постоянные гонения на мусульман при российском правлении имели только негативные последствия, мы считаем, что это положительно повлияло на развитие институционализации мусульманского духовенства в Казахстане. Кроме того, исследование выявило, что процессы, происходящие в это время были не однородны, а, скорее, носили хаотичный и колеблющийся характер.
В статье ставятся следующие цели: изучение главных «волн» или периодов изменений отношений мусульманского духовенства и элиты с российскими властями и изучение того, как эти отношения повлияли на структуру мусульманских институтов.
В ходе исследования был применен сравнительно-исторический метод, так как данный метод является наиболее эффективным при решении поставленных выше задач. Также авторы призывают к дальнейшему исследованию данной темы в связи с его особой важностью для современного общества Республики Казахстан.
Ключевые слова: мусульманское духовенство, Российская Империя, Екатерина II, ислам, Казахстан, ОМДС.
References
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21 Usmanova D., Musul'manskie predstaviteli v rosiijskom parlamente 1906-1916 [Muslim representatives in the Russian parliament. 1906-1916]. FEN, Akademia nauk, 2005.
Автор туралы мэл1мет:
Мирзагелдиев Б.А. - Дштану кафедрасыньщ докторанты, H^p-MYÖapaK Египет ислам мэдениет университет^ Эл-Фараби кеш. 73. Алматы. ^азак;стан.
Mirzageldiev B.A. - PhD student, Department of Religious Studies, Egyptian University of Islamic Culture Nur-Mubarak, str., Al-Farabi 73. Almaty, Kazakhstan.
«Л.Н. Гумилев атындагы Еуразия улттык университетшщ Хабаршысы. Тарихи гылымдар. Философия. Дштану» сериясы журналында макала жариялау ережес1
1. Журнал максаты. Мукият тексеруден еткен, гылыми кундылыктары бар тарих, археология, антропология, философия жэне дштану салаларыньщ барлык багыттары бой-ынша материалдар жариялау.
2. Журналда макала жариялаушы автор макаланыц кол койылган бiр дана кагаз нускасын Гылыми басылымдар белiмiне (редакцияга, мекенжайы: 010008, ^азакстан Республикасы, Нур-Султан каласы, Сэтпаев кешесi, 2, Л.Н. Гумилев атындагы Еуразия улттык университет^ Бас гимарат, 402 кабинет) жэне vest_hist@enu.kz электрондык поштасына Word форматындагы нускасын жiберу кажет. Макала мэтЫнщ кагаз нускасы мен электронды нускалары бiрдей болулары кажет.
3. Макалалар казак, орыс, агылшын тiлдерiнде кабылданады. Сонымен катар, ав-тор(лар) шеспе хат усынуы керек.
Автордыц колжазбаны редакцияга жiберуi макаланыц Л.Н. Гумилев атындагы Еуразия улттык университетшщ хабаршысында басуга келiсiмiн, шетел тш-не аударылып кайта басылуына келiсiмiн бiлдiредi. Автор макаланы редакцияга ж1беру аркылы автор туралы мэлiметтiц дурыстыгына, макала кешiрiлмегендiгiне (пла-гиаттыц жоктыгына) жэне баска да зацсыз кешiрмелердiц жоктыгына кепiлдеме бередi.
4. Макаланыц келемi 18 беттен аспауга тшс (10 беттен бастап).
Макаланыц курылымы
5. ХГТАР http://grnti.ru/ - бiрiншi жолдыц сол жактауында;
Автор(лар)дыц аты-жеш - жолдыц ортасында;
Мекеменiц толык атауы, каласы, мемлекетi (егер авторлар эртYрлi мекемеде жумыс жасайтын болса, онда эр автор мен оныц жумыс мекемес касында бiрдей белп койылу керек) - жолдыц ортасында;
Автор(лар)дыц E-mail-ы - жакша iшiнде, курсивпен, жолдыц ортасында;
Макала атауы - жолдыц ортасында;
Аннотация (100-200 сез; макаланыц атауын мейшнше кайталамауы кажет; эдеби-еттерге сштемелер болмауы кажет; макаланыц курылысын (юрюпе, макаланыц максаты, мiндеттерi, карастырылып отырган сурактыц тарихы, зерттеу эдiстерi, нэтижелер/талкы-лау, корытынды) сактай отырып, макаланыц кыскаша мазмуны берiлуi кажет).
ТYЙiн сездер (6-8 сез не сез тсркеа). ТYЙiн сездер макала мазмунын керсетiп, мей-лiнше макала атауы мен аннотациядагы сездердi кайталамай, макала мазмунындагы сез-дердi колдану кажет. Сонымен катар, акпараттык^здеспру жYЙелерiнде макаланы жецш табуга мYмкiндiк беретiн гылым салаларыныц терминдерiн колдану кажет.
Непзп мэтiн макаланыц максаты, мiндеттерi, карастырылып отырган сурактыц тарихы, зерттеу эдютер^ нэтижелер/талкылау, корытынды белiмдерiн камтуы кажет - жола-ралык интервал - 1, азат жол «кызыл жолдан» - 1,25см, беттеу жолагы - енiне сай жасалады.
Таблица, суреттер - аталганнан кейiн орналастырылады. Эр таблица, сурет касында оныц аталуы болу кажет. Сурет айкын, сканерден етпеген болуы керек.
Жалпы колданыста бар аббревиатуралар мен кыскартулардан баскалары мiндеттi тYPде алгаш колданганда тYсiндiрiлуi берiлуi кажет.
^аржылай кемек туралы акпарат бiрiншi бетте керсетшедь
Эдебиеттер тiзiмi. Мэтiнде эдiбиеттерге сштемелер тшжакшага алынады. Мэтiндегi эдебиеттер тiзiмiне сiлтемелердiц номерленуi мэтiнде колданылуына катысты жYргiзiлiде: мэтiнде кездескен эдебиетке алгашкы сiлтеме [1] аркылы, екiншi сштеме [2] аркылы т.с.с. жYргiзiледi. Ютапка жасалатын сiлтемелерде колданылган бетттерi де керсетiлуi керек (мысалы, [1, 45 бет]). Жарияланбаган ецбектерге сiлтемелер жасалмайды. Сонымен катар,
рецензиядан етпейтш басылымдарга да сiлтемелер жасалмайды (эдебиеттер Ti3iMiH, эдеби-еттер т1з1мшщ агылшынша эзiрлеу Yлгiлерiн журнал http: // bulhistphaa.enu.kz сайтындагы макаланы рэамдеу Yлгiсiнен карацыз).
6. Макала соцындагы эдебиеттер тiзiмiнен кейiн библиографиялык мэлiметтер орыс жэне агылшын тiлiнде (егер макала казак тшнде жазылса), казак жэне агылшын тiлiнде (егер макала орыс тшнде жазылса), орыс жэне казак тшнде (егер макала агылшын тшнде жазылган болса).
Авторлар туралы мэлiмет: автордьщ аты-женi, гылыми атагы, кызметi, жумыс орны, жумыс орныныц мекен-жайы, телефон, e-mail - казак, орыс жэне агылшын тшдерш-де толтырылады.
7. ^олжазба мукият тексерiлген болуы кажет. Техникалык талаптарга сай келмеген колжазбалар кайта ецдеуге кайтарылады. ^олжазбаныц кайтарылуы оныц журналда ба-сылуына жiберiлуiн бiлдiрмейдi.
Редакцияга тYCкен макала жабык (анонимдi) тексеруге жiберiледi. Барлык рецензи-ялар авторларга жiберiледi. Автор (рецензент макаланы тYзетуге усыныс берген жагдайда) ецдеп кайта, колжазбаныц тYзетiлген нускасын редакцияга кайта жiберуi кажет. Рецензент жарамсыз деп таныган макала кайтара карастырылмайды. Макаланыц тYзетiлген нускасы мен автордыц рецензентке жауабы редакцияга жiберiледi.
Пiкiрi макулданган макалаларды редколлегия алкасына талкылап, басуга келiседi.
8. Телемакы. Басылымга руксат етiлген макала авторларына телем жасау туралы ескертiледi. Телем келемi 4500 тенге - Л.Н. Гумилев атындагы Е¥У кызметкерлерi Yшiн жэне 5500 тенге баска уйым кызметкерлерiне.
Реквизиттер:
1)РГП ПХВ «Евразийский национальный университет имени Л.Н. Гумилева МОН РК АО «Банк ЦентрКредит»
БИК банка: KCJBKZKX ИИК: KZ978562203105747338 Кбе 16 Кнп 859
2) РГП ПХВ «Евразийский национальный университет имени Л.Н. Гумилева МОН РК АО «Bank RBK»
Бик банка: KINCKZKA ИИК: KZ498210439858161073 Кбе 16
Кнп 859 - за статьи
3)РГП ПХВ «Евразийский национальный университет имени Л.Н. Гумилева МОН РК АО «ForteBank»
БИК Банка: IRTYKZKA ИИК: KZ599650000040502847 Кбе 16 Кнп 859
4)РГП ПХВ «Евразийский национальный университет имени Л.Н. Гумилева МОН РК АО «НародныйБанкКазахстан»
БИК Банка: HSBKKZKX ИИК: KZ946010111000382181 Кбе 16, Кнп 859.
Provision on articles submitted to the journal "Bulletin of L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series"
1. Purpose of the journal. Publication of carefully selected original scientific works in the direction of history, anthropology, archeology, philosophy, religious studies.
2. An author who wishes to publish an article in a journal must submit the article in hard copy (printed version) in one copy, signed by the author to the scientific publication office (at the address: 010008, Republic of Kazakhstan, Nur-Sultan, Satpayev St., 2. L.N. Gumilyov Eurasian National University, Main Building, room 402) and by e-mail vest_hist@enu.kz in Word format. At the same time, the correspondence between Word-version and the hard copy must be strictly maintained. And you also need to provide the cover letter of the author(s).
3. Language of publications: Kazakh, Russian, English.
Submission of articles to the scientific publication office means the authors' consent to the right of the Publisher, L.N. Gumilyov Eurasian National University, to publish articles in the journal and the re-publication of it in any foreign language. Submitting the text of the work for publication in the journal, the author guarantees the correctness of all information about himself, the lack of plagiarism and other forms of improper borrowing in the article, the proper formulation of all borrowings of text, tables, diagrams, illustrations.
4. The volume of the article should not exceed 18 pages (from 10 pages).
Structure of the article (page - A4 format, portrait orientation, page margins on all sides - 20 mm. Font: type - Times New Roman, font size - 14)
5. GRNTI http://grnti.ru/ - first line, left
Initials and Surname of the author (s) - center alignment, italics Full name of the organization, city, country (if the authors work in different organizations, you need to put the same icon next to the name of the author and the corresponding organization) -center alignment, italics
Author's e-mail (s)- in brackets, italics
Article title - center alignment,bold Abstract (100-200 words, the article title should not repeat in the content, it should not contain bibliographic references, it should reflect the summary of the article, preserving the structure of the article - introduction, problem statement, goals, history, research methods, results /discussion, conclusion).
Key words (6-8 words/word combination. Keywords should reflect the main content of the article, use terms from the article, as well as terms that define the subject area and include other important concepts that make it easier and more convenient to find the article using the information retrieval system).
The main text of the article should contain an introduction, problem statement, goals, history, research methods, methodology, results / discussion, conclusion - line spacing - 1, indent of the "red line" -1.25 cm, alignment in width.
Tables, figures should be placed after the mention. Each illustration should be followed by an inscription. Figures should be clear, clean, not scanned.
All abbreviations, with the exception of those known to be generally known, must be deciphered when first used in the text.
Information on the financial support of the article is indicated on the first page in the form of a footnote.
References. In the text references are indicated in square brackets. References should be numbered strictly in the order of the mention in the text. The first reference in the text to the literature should have the number [1], the second - [2], etc. The reference to the book in the main
text of the article should be accompanied by an indication of the pages used (for example, [1, 45 p.]). References to unpublished works are not allowed. Unreasonable references to unreviewed publications (examples of the description of the list of literature, descriptions of the list of literature in English, see below in the sample of article design).
6. At the end of the article, after the list of references, it is necessary to indicate bibliographic data in Russian and English (if the article is in Kazakh), in Kazakh and English (if the article is in Russian) and in Russian and Kazakh languages (if the article is English language).
Information about authors: surname, name, patronymic, scientific degree, position, place of work, full work address, telephone, e-mail - in Kazakh, Russian and English.
7. The article must be carefully verified. Articles that do not meet technical requirements will be returned for revision. Returning for revision does not mean that the article has been accepted for publication.
Work with electronic proofreading. Articles received by the Department of Scientific Publications (editorial office) are sent to anonymous review. All reviews of the article are sent to the author. The authors must send the proof of the article within three days. Articles that receive a negative review for a second review are not accepted. Corrected versions of articles and the author's response to the reviewer are sent to the editorial office. Articles that have positive reviews are submitted to the editorial boards of the journal for discussion and approval for publication. Periodicity of the journal: 4 times a year.
8. Payment. Authors who have received a positive conclusion for publication should make payment (for ENU employees - 4,500 tenge, for outside organizations - 5,500 tenge). Requisites are posted on the journal's website.
Requisites:
1) РГП ПХВ «Евразийский национальный университет имени Л.Н. Гумилева МОН РК АО «Банк ЦентрКредит»
БИК банка: KCJBKZKX ИИК: KZ978562203105747338 Кбе 16 Кпн 859
2) РГП ПХВ «Евразийский национальный университет имени Л.Н. Гумилева МОН РК АО «Bank RBK» Бик банка: KINCKZKA ИИК: KZ498210439858161073 Кбе 16 Кнп 859
3)РГП ПХВ «Евразийский национальный университет имени Л.Н АО «ForteBank» БИК Банка: IRTYKZKA ИИК: KZ599650000040502847 Кбе 16 Кнп 859
4)РГП ПХВ «Евразийский национальный университет имени Л.Н АО «НародныйБанкКазахстан» БИК Банка: HSBKKZKX ИИК: KZ946010111000382181 Кбе 16, Кнп 859.
. Гумилева МОН РК
. Гумилева МОН РК
Положение о рукописях, представляемых в журнал «Вестник Евразийского национального университета имени Л.Н.Гумилева. Серия: Исторические науки. Философия. Религиоведение»
1. Цель журнала. Публикация тщательно отобранных оригинальных научных работ и обзоров книг по направлениям: история, антропология, археология, философия, религиоведение.
2. Автору, желающему опубликовать статью в журнале необходимо представить рукопись в твердой копии (распечатанном варианте) в одном экземпляре, подписанном автором в Отдел научных изданий (по адресу: 010008, Казахстан, г. Нур-Султан, ул. Сатпаева,
2. Евразийский национальный университет им. Л.Н.Гумилева, Учебно-административный корпус, каб. 402) и по e-mail vest_hist@enu.kz. При этом должно быть строго выдержано соответствие между Word-файлом и твердой копией. Также авторам необходимо предоставить сопроводительное письмо.
Язык публикаций: казахский, русский, английский.
3. Отправление статей в редакцию означает согласие авторов на право Издателя, Евразийского национального университета имени Л.Н. Гумилева, издания статей в журнале и переиздания их на любом иностранном языке. Представляя текст работы для публикации в журнале, автор гарантирует правильность всех сведений о себе, отсутствие плагиата и других форм неправомерного заимствования в рукописи, надлежащее оформление всех заимствований текста, таблиц, схем, иллюстраций, а также дает согласие на проверку уникальности текста статьи.
4. Объем статьи не должен превышать 18 страниц (от 6 страниц).
5. Схема построения статьи (страница - А4, книжная ориентация, поля со всех сторон - 20 мм. Шрифт: тип - Times New Roman, размер (кегль) - 14):
МРНТИ http://grnti.ru/ - первая строка, слева. Инициалы и Фамилию автора(ов)- выравнивание по центру, курсив Полное наименование организации, город, страна (если авторы работают в разных организациях, необходимо поставить одинаковый значок около фамилии автора и соответствующей организации). Е-mail автора(ов) - в скобках, курсив.
Название статьи - выравнивание по центру полужирным шрифтом Аннотация (100-200 слов; не должна содержать формулы, по содержанию повторять название статьи; не должна содержать библиографические ссылки; должна отражать краткое содержание статьи, сохраняя структуру статьи - введение, постановка задачи, цели, история, методы исследования, результаты/обсуждение, заключение/выводы).
Ключевые слова (6-8 слов/словосочетаний). Ключевые слова должны отражать основное содержание статьи, использовать термины из текста статьи, а также термины, определяющие предметную область и включающие другие важные понятия, позволяющие облегчить и расширить возможности нахождения статьи средствами информационно-поисковой системы).
Основной текст статьи должен содержать введение, постановка задачи, цели, история, методы исследования, результаты/обсуждение, заключение/выводы - межстрочный интервал - 1, отступ «красной строки» -1,25 см, выравнивание по ширине.
Таблицы, рисунки необходимо располагать после упоминания. С каждой иллюстрацией должна следовать надпись. Рисунки должны быть четкими, чистыми, несканирован-ными.
Все аббревиатуры и сокращения, за исключением заведомо общеизвестных, должны быть расшифрованы при первом употреблении в тексте.
Редактор:
Шыгарушы редактор: Дизайн:
Е.Б. Сыдыков Ж. Жумабекова Ж. Жумабекова
Л.Н. Гумилев атындагы Еуразия улттык университетшщ Хабаршысы. Тарихи гылымдар. Философия. Дiнтану сериясы. -2019. - 3(128). - Нур-Султан: Е¥У 86 б. Шартты б.т. -5,7 Таралымы - 20 дана
Мазмунына типография жауап бермейЫ.
Редакция мекенжайы: 010008, Нур-Султан к;., Сатпаев кeшесi, 2. Л.Н. Гумилев атындагы Еуразия улттык университет Тел.: +7(7172) 709-500 (шю 31-357) Л.Н. Гумилев атындагы Еуразия улттык университетшщ баспасында басылды
