Hagiographic works can serve as a valuable supplement to historical sources for studying various aspects of the internal life and existence of the population. Relevant excerpts are included in the collection "Materials on the History of the Kyrgyz and Kyrgyzstan." Vol. I. Moscow, 1973.
“Ziya al-Qulub” (“The Radiance of Hearts”)
This anonymous work from the 17th century contains information about the spread of Islam among the Kyrgyz. Translation from Persian by Z. N. Vorozheikina.
Text: A clear proof of the greatness of spirit and perfection of Hazrat-i Ishan1 is that he went to the region of the Kyrgyz and Kalmyks, destroyed 18 idols, and converted 180 thousand infidels and idolaters to Islam.
His highness, along with all his disciples and household, went to the region (settlement) of the Kyrgyz, arrived there, set up tents, and lived there.
The account is from Hafiz Kalama and Hafiz Araba, i.e., the chosen leader of the servants, who were companions of his highness: “Once, when we were in the retinue of his highness at the foot of the same mountain, suddenly a horseman appeared on the road in great distress. He dismounted, respectfully greeted his highness, and said: ‘Oh, my saint! Lulum Kyrgyz, our padishah, is coming here with the intention of killing your highness, but I have managed to warn you.’
Khoja Ishak said: ‘Let everything happen as the Almighty wishes!’ And, turning his holy face towards the qibla, he sat down.
And then these misguided warriors arrived, and, drawing their sabers from their sheaths, rushed towards Khoja Ishak. But there was no change in his highness; only the cries and moans of his disciples rose.
Khoja Ishak bowed his holy head and entrusted himself to God. Suddenly, both front legs of Lulum Kyrgyz's horse collapsed, Lulum Kyrgyz fell from the horse and died. The 400 men who had come with him, seeing this, dismounted, threw away their idols, vowed to serve his highness, and accepted the faith in Allah, the Almighty, and repented before Khoja Ishak.”
The account of the aforementioned Hafiz Araba:
“Once, while I was in the retinue of Khoja Ishak at the same foot of the mountain, one of the Kyrgyz padishahs came to pay his respects to his highness. He brought many gifts and said: ‘Oh, my saint! You have manifested yourself as an intercessor for us, the downtrodden, and have prayed to the abode of the Almighty God. If by the blessing of God, the Almighty, a source of water were to appear, how wonderful it would be—indeed, due to the lack of water, our affairs, the unfortunate ones, have completely fallen into decline. In the times of our fathers, water once appeared in this place, but then it went away, and no matter how hard we tried, we could not find water.’
His highness uncovered his head, gathered his white mustache and beard in his hand, and turned to the bright spirit of the high messenger—may Allah bless and greet him!—and asked for help from the spirits of his ancestors. And all his companions uncovered their heads and raised their cries to the throne of the Almighty God... And suddenly, by the mercy of the great and Almighty God, water flowed from the foot of the mountain.
Immediately, the padishah and his followers repented to Hazrat-i Ishan, and now this area is called Nazargh-i Hazrat-i Ishan; buildings were erected there, and people built many homes.”
The account of the aforementioned gentleman Hafiz Araba:
“A few days later, this same Kyrgyz padishah (again) came to pay his respects to his highness and brought many people with him.
Everyone expressed their respect to Khoja Ishak and, dismounting from their horses and camels, laid out rich gifts before his highness with the request: ‘Oh, my saint! There is no salt in our region. If your highness would deign to pray, perhaps salt will appear in these places.’ After this, Khoja Ishak raised his hands for prayer and offered a prayer. And suddenly, during the prayer, a man appeared in the distance, loaded his camel with goods, and approached. When he came closer, he made the camel kneel and opened a bag—inside the bag was salt!
The people were astonished and said: ‘There has been no salt in our region. Where did you bring this salt from?’ The man replied: ‘I was walking along the road and saw this very camel circling at the foot of the mountain. I approached closer and saw that the whole mountain had turned to salt.’
The account of the gentleman Mullah Hikmat, who narrated: ‘Once, I went with several disciples of the sheikh to the region of the Kyrgyz.
Suddenly, a group of Kyrgyz, having taken to the path of banditry, blocked our way, and with drawn sabers in their hands (they) seized us with the intention of killing.
We cried out to the Almighty God, and also called upon Khoja Ishak in our prayers... And suddenly these villains dismounted from their horses and began to rub their faces against our feet. We were surprised and asked: ‘What has happened to you that you bring apologies and show such tenderness?’
The Kyrgyz replied: ‘As soon as you mentioned the name of Khoja Ishak, we suddenly saw his highness, riding a white horse, dressed in all white, shaking a spear, threatening us with death; and if we had delayed dismounting, it would have gone badly for us. Out of fear of his highness, we dismounted and obeyed.’
After this, when we returned to Khoja Ishak; his highness said: ‘This is the Almighty God who showed you such mercy that you were not touched by the bandits.’ And we acknowledged our imperfection (before God).
The account (recorded) from Mr. Khoja Hashim ibn Khoja Husayn.
He said: “At the time when his highness was among the Kyrgyz, once he deigned to command me: ‘Go to Seriyuk Kyrgyz, convey my greetings and tell him that he has been afflicted by illness, Khoja Ishak has heard of your weakness, he calls and conveys: come, here (are my) followers, we all pray together, God willing—strength will return to you.’ And here his highness had a secret thought that I (initially) did not understand.
And so, with the command of his highness and a group of the sheikh's followers—companions, we set off to Seriyuk. I saw him: on either side of him were positioned close associates (in number) of four families, and before Seriyuk sat a large crowd gathered for food and drink.
We conveyed his highness's greetings and immediately noticed that his ailment (Seriyuk's) was severe.
They brought food and separately dragged some vessel and placed it in the middle, and from each (piece) of meat, they cut off a piece and threw it into this vessel. Then all the men and women rose and headed towards a certain tree. I followed behind to see where they would go and what they would do.
(They) approached the tree and bowed towards it; they placed the vessel and (all) bowed before the tree. I looked at this tree and saw that (they) had made some idol of silver and hung it on the tree, and around it were other idols—in number two thousand, carved from wood (and) stone—and this was the shrine of the Kyrgyz. And the name of that idol made of silver was talbiyah-i jakar.
The vessel with meat was placed before this large idol, and they made signs to the idol—‘taste this food,’ they said. Then this vessel with meat was pushed away, one piece of meat was placed in the left hand of the idol, another in the right, and a third piece, (crumbled), was scattered in the air.
A wild frenzy overcame me from their actions, and I threw this large idol to the ground. The Kyrgyz cried out: ‘Oh, caliph! Do not do this, if only for Seriyuk’s sake!’ However, fear of his highness restrained the hearts of these Kyrgyz, so they remained unresponsive.
Then I said: ‘Take these idols and go to pay your respects to his highness. And take this sick man with you as well.’
The Kyrgyz replied: ‘We will take all the idols, but we will not take the idol talbiyah-i jakar.’ I scolded this whole crowd and threw that large idol to the ground again. Then we brought all this gathering of men and women to pay respects to Khoja Ishak and told his highness about the incident.
His highness addressed this crowd: ‘What is this! — and pointed to talbiyah-i jakar. — What is this and what can it do?’ And the gathered replied: ‘This is our god, and all that your god does, our god does too.’
His highness said: ‘Can your god heal this sick man today or tomorrow?’
The gathered replied: ‘Oh, our khoja! To speak the truth, there is no benefit from this our god.’
Then his highness said: ‘If our god heals your sick man, will you believe in our god?’ The people said: ‘Yes, we wholeheartedly agree!’
His highness said: ‘Oh, my friends, I will pray, and you say amen.’
His highness uncovered his holy head and rubbed his holy face against the ground from the doors of the temple of the Almighty God and raised cries and moans. And so (strongly) he groaned that the angels wept on the roof of the heavens, and the cries of the people rose to the very heavens.
His highness said: ‘Gifts—at the door of the temple of God.’ The gifts were brought. The Kyrgyz uncovered their heads, tore their collars, and again, (like) half-blinded birds, began to roll on the ground.
And suddenly, by the mercy of the Almighty, that sick man sneezed, rose from his place, and said: ‘I bear witness that there is no god but Allah, I bear witness that Muhammad is the servant and prophet of God—there is no god but Allah, and Muhammad is the prophet of Allah,’—and was illuminated by the light of true faith before his highness.
And all the gathered came to faith in the Almighty God and became Muslims. After this, all the idols were broken, talbiyah-i jakar was shattered, and its silver was given to the followers (of Khoja Ishak).
Comments and Notes
1 Hazrat-i Ishan is mentioned in the text instead of his name Khoja Ishak as a special formula to express respect for his high position, holiness, and dignity. In translation, in some cases, this formula is replaced by the name "Khoja Ishak," but such a replacement is not always appropriate, as it may lead not only to a violation of the correctness of stylistic nuances but sometimes also to a distortion of meaning. Therefore, to convey the expression Hazrat-i Ishan, which has no equivalent in the Russian language, the expression "his highness" is used; Khoja Ishak (Khoja Muhammad-Ishak Wali, died in 1008/1599) founded a special branch within the Sufi order Naqshbandi-Khodzha, also known as Ishaqiya, in Eastern Turkestan. The descendants and followers of Khoja Ishak became known as the Black Mountain Khojas.