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In the summer 1864, during the early days of the Dungan Rebellion in Xinjiang, Musa joined the army of the rebel Khoja Burhān al-Dīn when it passed through Sayram. Along with Burhan's son Mahmudin, Musa was among Burhan's rebels at Aksu and Uqturpan, and became Burhan's right-hand man there. МОЛЛА МУСА САЙРАМИ: ТА'РИХ-И АМНИЙА (Mulla Musa Sayrami's Tarikh-i amniyya: Preface)], in: "Материалы по истории казахских ханств XV-XVIII веков (Извлечения из персидских и тюркских сочинений)" ( Materials for the history of the Kazakh Khanates of the 15-18th cc. (Extracts from Persian and Turkic literary works)), Almaty, Nauka Publishers, 1969.
After the people of Uqturpan overthrew the Khojas in 1867, Musa Sayrami escorted the arrested Khojas to the headquarters of the new ruler of the region, Yaqub Beg. He then found a place for himself in Yaqub Beg's government apparatus, where he served under Mirza Baba Beg, the (chief revenue officer) in Aksu.
Musa survived the death of Yaqub Beg and the reconquest of Xinjiang by Zuo Zongtang's Qing Dynasty armies in 1877. He lived the rest of his days in Aksu, writing and re-writing his Tarikh-i amniyya,Kim (2004), pp. 194-195 which he completed in 1903.
Soviet researchers suggested that the title of Musa's work also alludes to the name of one of his friends, Dadhah Muhammad Amin Baig Aqsaqal; thus, it can also be read as "History dedicated to Amin". Amin was the elder ( aqsaqal) of the Russian subjects in Aksu and Uqturpan, and maintained correspondence with the Russian consul in Kashgar, Nikolai Petrovsky. The Soviet researcher K.A. Usmanov thus suggested that Petrovsky, known as an avid collector of materials related to the history of the region, may have been instrumental in encouraging Musa to undertake his work.
Tārīkh-i amniyya, which has survived in several manuscripts, consists of the following parts:
Tārīkh-i amniyya was first published by the Russian scholar N.N. Pantusov in Kazan in 1905.Kim (2004), p. 280
(Pantusov had apparently a special interest in the history of the region; he had earlier published a Russian translation of another work on the same topic, Mullā Bilāl's Ghazāt dar mulk-i Chín ("Holy War in China"), originally written in 1876.)
A modern Uyghur language translation was published in Urumqi in 1988 as Tärikhi äminiyä.
Tārīkh-i ḥamīdi (History of Ḥamid) is a revised version of Tārīkh-i amniyya, completed in 1908. A modern Uyghur translation by Enver Baytur was published in Beijing in 1986. An English translation by Eric Schluessel has been published by Columbia University Press.
Tārīkh-i amniyya and Tārīkh-i ḥamīdi
Tārīkh-i amniyya ("History of Peace")Kim (2004), pp. 265-266 was written in the Chagatai language—the old literary language of Central Asia, which can be thought of as an ancestral form of today's Uyghur language and Uzbek language languages. According to modern scholars, the Chagatai of Musa Sayrami's manuscripts had been influenced by "modern" Uyghur language (i.e., the vernacular of Sayrami's own era).
Modern assessment
In the view of the modern expert on the period's history, Kim Hodong, Sayrami is "one of the best historians that Central Asia has ever produced", and his books are the most important locally produced source on the Dungan Rebellion and the Yaqub Beg regime.Kim (2004), p. xvi
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