From a "civilizational" point of view, there are such: Muslim tombstones, in turn, can be classified according to language: Depending on the type of Turkic language, the last group of monuments is divided as follows: There is also a classification based on the appearance of monuments, in accordance with their artistic features – 1st style and 2nd style.

This is what it looked like in his article:[2]: 31–32 The expression JIATI JUR in many Bulgarian tombstones attracts special attention.

This phrase is usually taken to be Arabic, translated into the words: the coming of oppression, and giving it the meaning of a special era, they derive from the numerical value of the letters the year 623.

My reading is supported by the Tatar custom of pronouncing and writing the initial "I" as "J"... As for the letter “R”, used instead of “Z” in the word ҖҮR, this can be explained partly by the clarity (as in the word SKR, i.e. SIKEZ) of the meaning even without a period, and partly by the use of Chuvash numerals in the epitaphs of that time.Despite the fact that he actually revealed the “blatant Chuvashness” of the texts, Kh.

The incident in the course of attempts to translate the expression JIATI JUR was described by A. I. Artemyev (1820–1874) in 1866 in a book published in St. Petersburg;[9] he actually supported Kh.

[10]: 17, 49  The mentioned year 623 AH according to the usual chronology is 1226, therefore, with the old interpretation, it would turn out that the tombstone is from the pre-Mongol time.

Ilminsky,[11] although he argued that "the venerable mullah expressed... the idea not specifically, but in passing,... and therefore hesitantly and incompletely.” Subsequently, the work "Bulgarians and Chuvashs" (1902).

[3][4][7]: 85–99 Sometimes among the r-monuments two varieties are seen in relation to their language, thus distinguishing, in the full set, only three idioms (ǯ-dialect, j-dialect and t-dialect),[22] but this does not change the overall picture, because the fundamental division into r- and z-languages remains unchanged: ǯ- and t-dialects belong, according to the feature of rhotacism, to the Bulgar r-language, the j-dialect, according to the feature of zetacism, to the standard Turkic z-language.

Examples: Bulgarian وطر ‘wutur’ <(thirty)> ~ Chuvash vătăr ~ Common Turkic otuz; bulg.

[16] The same encyclopedia article also provides other most characteristic phonetic and morphological differences between the Middle Bulgarian r-language and the common Turkic z-languages.

yegirmi;»Add to this that when N. I. Ashmarin investigated, not yet knew such an important morphological feature of the Middle Bulgarian language, as the formation of the plural by means of the suffix -säm (if more specifically, then "mesh"), which corresponds to modern Chuvash -sem.

[25]: 4, 32–48 It is impossible to confuse this with anything else, because this inscription is quite similar to the texts of at least two other epigraphic monuments (from Chistopol 1311 Tagovki igoda Bhol performed in the common Turkic language with the suffixes -lar/-lär.

On another z-monument, dated 1317, from the co. Bulgaria, the goldsmiths of the master Shahidulla, the analogy is half-hearted – about "respect of scholars" is said, but "elevated mosques" are not mentioned.

True, there is a theory about the «particular"»,[22]: 3  «special»,[1]: 156  «functional», «ritual», «sacred» and «cult» character of the then Turkic r-language (G.V.

[27] But, in any way, in this, clearly stretched, proposed, case, with inevitably the question arises: where does it come from, this "functional" language?

Braslavsky[29]: 59 The same S. M. Chervonny considers it necessary to emphasize the presence in the epitaphs of "the beginnings of fiction, which includes both scientific (historical, geographical, tendoil) and inspirational-poetic, and fantastic principle.

[26]: 108  She also notes the presence on the monuments, along with solarm, astral and plant ornaments, and zoomorphic elements ("animal style"), which indicates the connections of the Bulgarian art of that period with more ancient pre -Islamic traditions.

Khalikova, who studied the regional Muslim monuments of the XI-XII centuries, notes that "there are still no pronounced traces of tombstones on the graves".

[30]: 124 As you know,[31] orthodox Islam does not welcome the structures of any tombstone over the grave; however, nevertheless, such a practice and tradition existed, up to the present day.

[1]: 159–160  D. G. Mukhametshin claims: «Researchers unanimously associate the tradition of establishing monuments in the Middle Volga and Urals with the penetration and spread of the Muslim religion.

Numerous facts of materials from Arabia, Caucasus, Central Asia, where there are epigraphic monuments of an earlier period, allow us to speak in favor of this opinion.»True, the pre-Mongol Volga Bulgaria was already considered a Muslim country.

Egorov noticed a very important circumstance: the Tahals of buried, drawn at the Bulgarian epitaphs, directly indicate the Central Asian or Caucasian origin of those who are resting under the tombstones; Compare: Hassan al-Samarcandi, Haibetel ibn Muhammad al-Genti, Shah Kurasan ibn Muhammadshekh al-Cherdari, Ismagil of Esh-Schemakhi, Mobarak Shah Kurasani, Sadreddin Esh-Shirvani, Ash-Semahi district, etc.

[23] D. G. Mukhametshin also agree with this:[7]: 41 «... Tahals of Central Asian and Caucasian descent say that the buried <...> there were visitors...»Or here, he also:[7]: 43 «... Tahallus-toponyms, mainly formed from the name of the Central Asian, Caucasian and other eastern cities and regions-Shirvani, Afrikendi, Genti, Samarkandi, Shamakhi, Kurasani, Kerdari (Turkestan).

These pseudonyms-tahals, formed from toponyms, belonged to people of Nebulgar origin, visitors to the ministers of a religious cult, merchants and the like.»Next:[7]: 44 «...The titles, probably, did not have the distribution among the highest class of the Bulgarian feudal society, are rather associated with people's visitors.

Many of them wear surnames-Tahalsi al-Africenta, al-Shirvani and more».Here, in addition to the surname-Tahalusov, another-titles join the traditional argument.

The fact of the presence of Central Asian and Caucasian migrants is also noticed by S. M. Chervonnaya, it also calls their alleged ethnic origin.

Only single examples of such objects have been known since the second half of the century, and the r-speakers from that time will never appear.»And only during the period of the Kazan Khanate does a "new wave" arise, now alone z-speaking, monuments.

It is possible to discuss how much it is specifically specifying about the presence[26]: 108, 149  or absence[33]: 149  of continuity, but it is impossible to deny the existence of a simultaneous temporary gap between the "waves", it is evident.

The end of the Bulgarian erigraphic tradition was associated with the devastation of the Volga-Kama lands in the late XIV-early XV centuries and their turning into the so-called Wild field.

It resembles some ancient idol, or rather a tombstone, on one end of which you can discern a half-erased image of a human face in a pointed headdress with an ornament, in which a wheel with six spokes is clearly visible - a solar or thunder sign; below the face there is a protrusion, as if arms folded on the chest.