Influence of the Jadides ideology on the socio-political and cultural life in the Turkestan region

Jadidism is a socio-political and intellectual movement among Muslim (mostly Turkic) peoples in the Russian Empire of the late XIX - early XX century.

Contradictory to Jadidism, the trends in the Muslim milieu reflect cadmism.

In the XIX century, among the Russian Muslims - mainly among the Volga and Crimean Tatars, Bashkirs, Kazakhs and other people, adhering to the Hanafi madhhab - a socio-political and intellectual movement developed, which became known as Jadidism. A group of reformist Muslims considered it their job to work for the benefit of progress. Jadids acted through education and enlightenment, trying to show the mullahs and all believers the advantages of modern civilization. They stressed the need to open the "ijtihad gates" to solve the tasks that the European civilization posed to Muslims.

In a broader sense, Jadidism was a movement for the dissemination of enlightenment, the development of Turkic languages and literature, the study of secular disciplines, the use of scientific achievements, and the equality of women.

The ideologists of Jadidism were enlighteners (Shigabutdin Mardzhani, Khusain Faizkhanov, Ismail Gasprinsky, Musa Bigeyev, Rizaetdin Fakhretdinov, Miftahetdin Akmulla, Mukhametsalim Umetbaev, Zainulla Rasulev), progressive representatives of the Tatar bourgeoisie (Khusainov brothers and Rameevs from Orenburg, Yaushevs from Troitsk, S. Nazirov and G. Khakimov from Ufa) and the Muslim clergy (Z. Kamaletdinov, K. Zakir, A. Abubakirov).

In Central Asia (Turkestan), the famous representatives of Jadidism were Munavvar Kary Abdurashidkhanov, Majid Kadiri, Abdullah Kadiri, Abdurauf Fitrat, Mahmudhoja Behbudi, Faizulla Khodzhaev, S. Mirdzhalilov, Kazi-Kalyan of the Samarkand region Isohon Shirinhujaev and others.

Jadids were under the great influence of European political thought, especially constitutional ideas, as well as the Young Turk movement in the Ottoman Empire. In their opinion, Islam does not contradict parliamentarism, moreover, its ideas are the basis of shura - collective decision-making - prescribed by the Qur'an and the Sunnah. The Jadids believed that Islam does not prohibit a critical study of the history of Muslims, and since Islam has not succeeded in creating an ideal culture, Muslims in no way are obliged to consider their current spiritual mentors as the bearers of perfect knowledge and are obliged to seek the principles of social order most suitable to one or another historical Period.

The Jadids formed the core of the Ittifak al-Muslimin party (the Union of Muslims) after the 1905 revolution, defending the ideas of constitutional monarchy, local self-government, universal suffrage, democratic ideas, and so on.

Elected to the State Duma of the four convocations (1907-1917), deputies from Muslim regions, including representatives of the clergy, formed a Muslim faction.

The revolutionary-democratic wing of the Jadids in the Bukhara Khanate became the basis of the Young Bukhari movement.

The beginning of the movement is associated with the introduction in the mektebah and madrassah of the sound method of teaching literacy instead of the so-called "usul-i-jadid", that is, the new method. Jadidists criticized religious fanaticism, demanded the replacement of obsolete religious schools by national secular ones, advocated the development of science and culture, advocated the publication of newspapers in their native language, and the opening of cultural and educational institutions, which helped to unite the democratic forces of society. In the Ufa province, a new method of teaching was first introduced in the madrasah "Gusmania" (early 1890's), in the Orenburg province - in the madrasah "Khusainia."

The first Tatar, Bashkir and Kazakh teachers, followers of Jadidism, were graduates of the madrasah of the Khusainov brothers Khusainia, as well as the reformed madrassas of Cairo and Istanbul, and pedagogical courses in the cities of Bakhchisaray and Kasimov. From the second half of the 1890s, professional teachers began to prepare madrasahs "Rasulia", "Guzmania", "Galia", madrassas in Sterlibash, etc. By the beginning of the 20th century, The sound method of teaching has firmly established itself in the leading mektebas and madrassas of Bashkiria. In the old-school schools, students were taught literacy in 3-5 years, in Jadidist schools - for the year. Teaching passed from the Arabic and Ottoman languages to the Tatar language, which also acquired the status of an academic subject; The study of other secular disciplines has also significantly expanded. A solid academic year was established and a transition to a class-based teaching system was implemented. In addition, standard European methods of instruction were introduced in new-class schools: desks, benches, boards, division of pupils into classes, and study time for lessons. In 1897, Orenburg opened the first in the province of the new method for women's school.

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