The story of Muhemmet Abdulla Kharabati
Abbas Muniyaz Turkiyqan, he is a leading writer, public figure and also a social dissident in Uyghur homeland. His masterpiece Dunya Metbuatida Uyghurning Gepi, which is in English The world media has been talking about Uyghur was a well-known article in 2000s. His criticism against education, education policy and school system made his name popular among his readers.
Mr. Turkiyqan was Uyghur literature teacher at the Number 1 High School which was famous school in Aksu, there were fifty-two teachers arrested from the school including the dean of the school Ehet Naman, he reportedly died at the detention. He was professional writer of Xinjiang writers’ association when he got arrested. He imprisoned in 2018 and got 12 years of imprisonment.
His book “Riyazetkar Edip“ is from a book series called “Meshhur shehisler heqqide hikaye”, which means stories about the prominent Uyghurs historical figures. The book series mainly focuses on peoples such as scientists, writers, poets, historians.
It was a project by Erkin Ibrahim Peyda, the CEO of Ogen publishing company. He is also a writer and famous private publisher. He got arrested in October 2018 and sentenced for 15 years in 2019.
The book in our topic should be a biography of Abdulla Kharabati, a poet lived 17th century in present Aksu. The book spans 248 pages and was published by Xinjiang People’s Publishing House in 2003.
It is a book that provides insight into the life experiences of the people, historical events from late 17th to early 18th century. It also includes some poems of Muhemmet Abdulla Kharabati, a sophist poet and a religious scholar who left really important book which is really representative in Uyghur literature.
Muhemmet Abdulla Kharabati was born in 1638, in the village of Choghtal, Igerchi township which is now near the city called Aksu. He was from well-educated family. His father was a religious scholar, an Imam, and a Muderris, a teacher in a local mosque.
The book is a modern novel, it is a fictional story based on autobiography. But it is not a biography. The time, place, events, and personages which described in the book revealed the reality from the middle of 17th century to the beginning of the 20th century. The descriptions are really in detail, it seems the writer did a lot of research and field works to write the book. Mr. Turkiyqan authored a paper about Muhemmet Abdulla Kharabati and his works, it is easy to find that he spent a lot of efforts to study about the Kharabati and his life to write the book.
Kharabati is leading sophist thinker, leader, and well-known poet. His book kept being handwritten from time to time, it had been copied, taught, and recited.
According to Mr. Turkiyqan and the Uyghur Literature History which published in 2000, Kharabati studied Islamic and secular knowledge from his father in his young age at home and at his traditional school Madrasa. Then he went to Kashgar to further his study. After finished his study in Kashgar, he got Damolla degree at the Hanliq Madrasa which located in Kashgar, it was famous in the central Asia. Afterward he traveled to Bukhara to further his study, he mastered Arabic, Persian there. He took his trip to Mecca to pilgrimage and stayed there about five years, then he returned to his home village. He passed away in 1737 in his village.
There is new evidence that Kharabati had written another book called Masnavi Kharabati Ferzendi Rumi. It was new findings by Xinjiang University professor Hormetjan Abdurahman Fikret. However, except Dr. Hormetjan Abdurahman Fikret, there is no scholars ever mentioned that before. He studied Kharabati and wrote his dissertation on his works in 2006.
Kharabati’s well-known book called Diwani Masnavi Kharabat, it also called Kulliyat Masnavi Kharabati, those two titles meant almost the same. The book stressed wisdoms he concluded through his mediations, his experiences from his life and trip, and his expectations from his disciples. He told stories, proverbs and, quotations with poetic ways to readers. The book has 136 subtitles inside, they were arranged traditional way, like first praise God almighty, afterward praising four disciples of prophet Mohamad, then praise the Pirs, such as religious leaders in Sophy section. Kharabati finished writing his book in 1733.
Mr. Turkiyqan wrote that one of Kharabati’s disciples wrote those Masnavi down when he recited or said those poems. However, there is not any independent evidence, any sources he cited. I found nothing about that from academic literature. Masnavi is a type of poems in two lines which are rhyme together. Masnavi is also popular forms for Uyghur poets, like Yusuf Has Hajip, Ali-Shir Nava’i and Abdurehim Nizari, they all wrote their epics in Masnavi form.
Kharabati’s Masnavi has different versions collected in different libraries, museums and universities in the Uyghur Autonomous region, Tashkent in Uzbekistan and also in Sweden. From those different copies we can see that it is one of the most popular books among the Uyghurs.
In 1986, Eziz Sawut published its one of the versions which archived in Aksu ancient books department. He made it brief due to religious contents in the book. In 2009, Masnavi Kharabati published by Xinjiang People’s Publishing House and Xinjiang Electronic Publishing House. It was aimed to teenagers, so that abbreviated and revised due to make it understandable. The new edition changed the name of the book, it was called “Edeplik Kishige Elem Yetmeydu”, it literally means, if someone is in good deed, bad thins will not happen to him.
Riyazetkar Edip, in English can be translated The Writer in Struggle. It is a first book among a series of five books that focus on historical figures, including poets such as Kharabati, Meshrep, Zelili, Qaraqashi, and Tejelli.
While those poets lived in different historical periods, they all represent the Medieval Uyghur Chaghatay literature or Uyghur literature in the Khojalar period. They resided in Uyghur cities under Islamic sophist rule, influenced by figures like Mahdum AZAM, Ishaq Wali, Apaq Hoja, and their descendants.
In his book, Abbas Muniyaz Turkiyqan did not write foreword, he did not tell any information about the main character Muhemmet Abdulla Kharabati. Readers could only guess from the cover that Kharabati was one of the historical figure and prominent poet in the Uyghur history.
However, it is speculated that Turkiyqan chose to write about Kharabati due to their shared geographical connection, as both lived in Aksu where Kharabati was known for spreading his ideas. Turkiyqan extensively cited Kharabati’s poems, quotes, and stories, which were popular in Choghtal, Aksu. This suggests that Turkiyqan conducted thorough research on Kharabati’s life, his home village, and his book.
Turkiyqan, who worked as a teacher in Aksu after graduating from the university, from the book, we can tell that he dedicated a significant amount of time to writing about Kharabati. The book is written in lyrical sentences, verses, quotations and it includes poems from Kharabati’s Masnavi. The poetic expressions used by Turkiyqan demonstrate his ability to narrate Kharabati’s inner world as a poet, which aligns with the content and circumstances of Kharabati’s life.
The book begins with an imaginary disciple’s expectation to meet Kharabati, He read his poems, he eager to study with him, he wanted to purify his soul through reading his words, listening to his thoughts, and watching his deeds.
The disciple was from Hotan. He heard about him from his fame when he was in Hotan practicing sophism. Then he intended to follow Kharabati. He believes that Kharabati can see what he experienced, and also what he was thinking. On the way to Kharabati’s place, he said to himself “forgive me master, after becoming your disciple, I will forget all harmful thoughts.” (P9)
However, upon arrival, the disciple discovers that Kharabati had passed away a few days earlier, and a tomb had already been built for him. He felt sad not to see him, and not be able to be there on time.
The disciple decides to stay near Kharabati’s tomb to protect it and to explain, to interpret his poems, quotes, and ideas to the followers who were from various parts of Uyghur Homeland. That is why he stayed there and became Sheikh, a tomb protector in Uyghur, next to his tomb.
Second chapter of the book, Turkiyqan describes the Nowruz celebration in the Choghtal, providing readers with an understanding of how people live there, and their entertainment, lifestyle, and rituals. He told a story about Nowruz through Kharabati’s younger sister Rehimhan.
Rehimhan is Kharabati’s younger sister. She set out with her son to hold Nazir to his older brother. Nazir means a kind of rituals which hold for varied reasons, holding for someone who died is one of them. Nazir for someone who passed away is really common in Uyghur Homeland. Nazir Holder prepare food around tomb; other visitors of the tom will eat the food. If there were a lot of people eat the food, it means the sin which the dead commit will reduce in the tomb.
Rehimhan could not find any place to prepare food. There were a lot of people came to Kharabati’s tomb to hold Nazir. All of them were cooking around the tomb. The son felt that “suddenly he felt angry for those people who were occupied spaces around the tomb, therefore there were no place for them to cook. He thought how that could be possible we do not have place to cook as family members, he was my uncle, why we could not cook at the closest place to the tomb?… After sitting for a while, he found that his uncle’s tomb is bigger than other tombs around. There were a lot of people surrounded the tomb comparing to other tombs. He thought my uncle was more important people than others. Then he felt relaxed and started to like those who had occupied the space. (P19)
Mr. Turkiyqan described the Nowruz in detail from the beginning to the end. Through describing the Uyghur collective behavior “Mazar tawap”, he told the readers about Uyghur culture in 17th century. “Mazar tawap” is a special cultural event in Uyghur homeland. It related to sophism. The sophists worship important religious figures, kings, and scholars tomb as sacred place. Tawap means visiting the sacred tomb as an organized group.
Mr. Turkiyqan expressed people’s respect, love, and admiration for Kharabati after his death. He also told the readers that in 17th century sophists were magicians, fortune tellers and tramps who do not work, live on for begging, were always travel from place to place just for visiting tombs. Visiting and finding tombs were their main purpose of life. In the book the burial place of Kharabati is referred to as “Mazar mehelle”, meaning “tomb neighborhood.”
Turkiyqan wrote about Nowruz celebration really in detail, for example, there were horse race, wrestling, storytelling, magic performing, swinging. He described those events from the beginning to the end. He put connection with Nowruz and Kharabati’s life through his nephew’s perspectives.
Mr. Turkiyqan described every event of the Nowruz celebration from grandson’s prediction, judgments, emotions, and anticipation. At the beginning, the kid did not like those people who surrounded his uncle. Through comparison, he realized that those people love his uncle, which is why they pray for him in front of his tomb.
Turkiyqan narrated people, entertainment, and the scenario through the eyes of Kharabati’s nephew.
The book delves into Kharabati’s upbringing, describing how he was born and raised in an intellectual family. His father, a Mazin (someone who calls people to pray five times a day), taught him to read and write in Uyghur, as well as Arabic and Persian classics. Turkiyqan also highlights Uyghur Madrasa education, the relationships between teachers and students, and the interactions among students.
Interestingly, Turkiyqan portrays Kharabati as an opponent of atrocities against women and discrimination, a promoter of mutual understanding, and an advocate for academic freedom. Through stories from Kharabati’s childhood and teenage years, as well as his time in Madrasa, Turkiyqan emphasizes Kharabati’s worldview, which values freedom of expression and human dignity.
Historical descriptions are added through Kharabati’s father. The weakening of the Yarkent Khaganate, increasing internal disputes, and conflicts between different religious sects created a sense of disappointment among the people.
Turkiyqan discusses the Dzungar looting that occurred at the end of the 17th century. He describes how local Uyghurs perceived the Dzungar and their spying activities in Kashgar. He emphasizes the importance of Uyghur unity and solidarity, warning that without these, they would lose their nation and hope for independence. Turkiyqan’s narrative includes courageous statements, particularly given the book’s publication date after September 11th when the Chinese government claimed victimhood in international terrorism. Turkiyqan questions the behavior of Uyghurs who betrayed each other, sent friends to the enemy’s side, and leaked secrets to the Dzungar, asking whether they desired an invasion and the extinguishing of their independence.
The book describes Kharabati’s education in Kashgar and his attainment of the Damolla degree from Kashgar Hanliq Madrasa. After graduating, he faced conflict with local religious sects advocating fanatic sophism, which called for people to give up property, family, and children. Kharabati disagreed with this religious perspective, resulting in accusations of being a Murted, or traitor of Islam.
Following his graduation, Kharabati continued to share his book, Kulliyat Masnavi Kharabati, with one of his disciples, who recorded Kharabati’s teachings for friends, students, and a broader audience. This became Kharabati’s way of creating poetry and enlightening Uyghurs.
Kharabati’s perspective underwent a notable change after his trip to Kashgar. Consequently, he faced difficulties continuing his Madrasa education as fanatic sophists prevented him from teaching and eventually expelled him from the mosque. Kharabati made the decision to leave his homeland and embarked on a pilgrimage, spending time in Mecca and Egypt for approximately five years.
After completing the pilgrimage, Kharabati resumed criticizing local sophists who controlled people and their property. He refused to engage in corrupt practices such as accepting bribes or taking teenage girls as sex slaves, actively rejecting any form of slavery.
Kharabati’s struggle against local religious forces and religious behavior did not yield success. People viewed him as a saint, a savior, or a religious leader, but he denied these titles. At the end of his life, he disavowed all stories associated with him, emphasizing that he was an ordinary man, likening himself to gardening. In an act of self-punishment, Kharabati allowed mosquitoes to bite him, and he died in the field.
The story of Muhemmet Abdulla Kharabati, a poet who lived in the 17th century, is a poignant one. He explored the meaning of life and studied the relationships between humans and society, nature, power, and spirituality.
In the book Turkiyqan mentioned about Kharabati’s book. Kharabati’s book called Kulliyat Masnavi Kharabati, it delved into various topics, including knowledge, epistemology, the soul and body, religion and human value. It is likely that the writer, Turkiyqan, cited Kharabati’s books, poems, and quotes in his own work.
The book cover:
