THE DEVELOPMENT OF JADIDISM IN THE BEGINNING OF THE XX CENTURY IN KAZAKHSTAN

ABSTRACT

The article is analysed the opposition to the spread of jadidism in Kazakhstan at the turn of the 19th-20th centuries can be identified the following trends, characterizing this process: jadidism as an ideology aimed at modernizing the centuries-old Muslim way of life, caused a backlash in society, the expression of which was the emergence of the opposite goals of the social movement – kadimizma. Being essentially a counter-movement, kadimizm advocated the preservation of the old religious orders and traditional way of life;

Keywords: jadidism, kadimizm, Muslim education, Kadima

At the turn of the 19th – 20th centuries in Kazakhstan there are significant changes in the socio-economic, political and cultural spheres of society. The penetration of capitalist relations, the development of democratic ideas, the increasing role and importance of science, education contributed to the review process established values, and the search for new reference points of development of society. In the process of these searches, a social movement called jadidism penetrates and develops in Kazakhstan.

Jadidism is a renewed trend among the Muslims of the Russian Empire, whose representatives advocated reform and adaptation of their lives to the new requirements and trends of modernity, while preserving the traditions, moral foundations and spiritual values of Islamic civilization.

Jadids advocated the reform of Muslim education (transition to a sound method of teaching, teaching in their native language, increasing secular trends in training), liberal-democratic reforms in the political system of Russia, equality of women, the development of national periodicals. The ultimate goal of their activities jadids considered modernization of cultural, political and economic consciousness of Muslims, their full integration into the social system of Russia on the basis of political and social equality.

The demands of the jadids to transform the life of Muslim society caused the emergence of a social movement – kadimizm. The kadims, who mainly included representatives of the Muslim clergy, wanted to keep everything unchanged, defended the traditional education system as one of the foundations of the Muslim community. According to Karimov, innovations offered by the jadids, threatened the destruction of morals and faith in God in a Muslim society.

In fact, Kadima was the typical representatives of the Orthodox consciousness in Islamic thought in the late 19th and early 20th centuries. They believed that Islam is perfect, therefore there is no need to change it, and even more so there is no reason to change the social order illuminated by this religion, since it is ideal and universal. In their struggle with the opponents of the jadids of the innovations used a variety of means [1, 19-20].

They tried to influence the population of Kadima, using any occasion - on the street, bazaars, squares, in crowded places, openly declared the jadids and their actions objectionable to God, promoted the advantages of the old school and the need to preserve the established way of life. As noted by A. Arsharuni and H. Gabidullin, kadimov agitation was a great success in society, because the masses, brought up in the spirit of medieval Islam, continued to cling to the old, afraid of changes and innovations [2, 17].

The kadims in their struggle against Jadid ideas used Muslim literature, the production of which intensified at the turn of the century. At the beginning of the 20th century, more than 200 titles of Islamic literature were distributed on the territory of Kazakhstan, which preached the traditional way of life, humility and submission to the Almighty [3, 340].

The main stream of Muslim literature came from Kazan. The most common works in Kazakhstan were poems: "Sal-Sal", "Seitbattal", "Zarkhum", "Beder", "Their guide", "Mukhamed-hanafiya", etc. these poems narrated the omnipotence of the Muslim faith, especially in the fight against infidels.In the Kazakh language popularity following works: "Hikayat jahfar", "Gebiet A", "Equal hemat". They called for "keeping things as they are" and strictly following the precepts of the faith. Otherwise, as the unknown Mullah – the author of "Shark hiyamat" writes, the person will get to hell in which will be subject to a set of punishments and tortures.In addition to the literary influence on the masses, as a means of dealing with the jadids, Kadima sought to intensify the pilgrimage to Mecca. And acted in this direction quite successfully. So in 1913, "Turkestan Vedomosti" wrote that in the last 10 years the number of pilgrims from the Turkestan region has doubled and that the total number of pilgrims from Turkestan pilgrims Tatars, Kirghiz, the number reaches 50 thousand people a year [4, 239].

Fight Karimov with jadidism was, and in the scientific literature. In 1913, the world of Islam magazine published an injunction to pious Muslims against the jadids. The order listed four rules that were to govern the relationship between cadets and jadids.

In their struggle with the jadids Kadima came to the assistance of the tsarist government. An example of this is the petition of the commissioners of karkarala, Semipalatinsk, Pavlodar counties to the Tsar in 1905. The petition was put forward a number of requirements clearly radimitschi character:

1. to subordinate the Kazakh population to the Orenburg Mohammedan spiritual administration;

2. to grant freedom of construction and organization of mosques and madrassas with teaching of Arabic, Persian and Turkish languages in them;

3. to withdraw from the jurisdiction of the Biy judges cases of marriage and inheritance and transfer them entirely to the administration of the mullahs to solve them according to Sharia;

4. Approval of local chiefs (volost rulers and aul elders) with the consent of Akhun-the Supreme spiritual person of the region;

5. be allowed to have an endowment of land to mosques and madrassah;

6. to ban the activities of Orthodox missionaries, etc. [5, 132].

Thus, summing up the activities of the kadims in Kazakhstan, it should be noted that kadimism as a movement opposed to jadidism in its goals, was sufficiently represented in the region and had a wide range of means of combating Jadid innovations.

Another opponent of jadidism was the tsarist government, which in any new movement saw a danger to the foundations of autocracy. As M. Chokai wrote: "our Attempt to open new schools met with desperate resistance from the authorities. We had no right to teach in our language. Maps with symbols.

Arabic letters were equated with revolutionary proclamations, and teachers who tried to teach children not according to the old system... but according to the new sound method... were considered agents of pan-Turkism, pan-Islamism" [6, 8].

Initially, the tsarist government closely followed the emergence and development of jadidism, collected the necessary information to understand what this movement is. A striking example is the Directive of the military Governor of Akmola area of the Ministry of internal Affairs dated 31 December 1900 under the secrecy in which it was reported: "From the Police Department information is seen, that for the last time in Tatar literature is seen completely new trends that threaten to undermine the centuries-old way of life over 14 million Muslim population of the Russian state and giving the opportunity to assume about the upcoming life of this population of serious fracture…

Akmola region from August 20, 1901 under the stamp of secret information: "As for the innovative movement in the Muslim world, such, apparently, has not yet touched the local region, ... but perhaps it will reach here." Further, the official informs the military Governor that while in St. Petersburg in 1900, he met the Kirghiz of Kokchetav district, who in his opinion were supporters of innovations [9, 1900 – 1917]. After the revolutionary events of 1905-1907 in Russia and the young Turk revolution in Turkey in 1908, the position of the tsarist government in relation to jadidism sharply changed.

From the position of non-interference, tsarism moves to an open struggle with new trends in the Muslim world. The tsarist government believed that changes in the life of Muslims could lead to the growth of national consciousness, and, consequently, the idea of national statehood, which naturally did not reflect the interests of the Russian Empire.Throughout the country, persecution and oppression of supporters of jadidism began. This policy was expressed in limitation of activity and influence on the masses newmethod (cadidacy) schools. Special meetings 1905, 1909. 1910, 1912, considered the question of the Jadid schools, condemned them and took a number of measures to combat them. The resolution of one of the meetings it was noted that "the Muslim school should be schools of exclusively doctrinal character ... Evasion of madrassas towards strengthening of General education subjects creation under types of confessional doctrinal schools national Muslim General educational this seems unacceptable" [10, 19-20].

The results of the all-Russian government meetings naturally found their response in Kazakhstan. So in 1910, the Governor of Turkestan approved the "Rules on Muslim schools of Turkestan", according to which permission to opennew mektebs and madrassas were given exclusively by the Governor-General. According to the document, the appointment and dismissal of muddaris was in charge of the chief inspector of public schools of the region. When studying in Muslim schools, it was allowed to use only literature that had passed Russian censorship. The goals of the tsarist government coincided with the goals of the kadims, so it is no coincidence that they became allies in the fight against jadidism. According to V. V. Barthold, it was "the Union of Russian conservatism and old Testament Islam" . The government was willing tocooperation with cadimage. As the Minister of internal Affairs N. V. Maklakov noted in 1913: "the Movement in favor of new-fangled schools met opposition in the person of conservative representatives of the Muslim clergy...they being moved by motives purely religious, such persons, in fact, without realizing it, are allies of the authorities in the fight against undesirable from the state point of view nationalization of the Muslim school" [9, 81]. Double faced opposition from the authorities and kadimism, jadids we continued to fight for the realization of our goals. However, the forces were not equal. The stubborn resistance of traditionalists and colonial tsarism to the innovations of the jadids reduced all their efforts to the minimum possible. The October revolution and the establishment of Soviet power in Russia and its outskirts, including Kazakhstan, completely deprived jadidism of the opportunity to develop. Acceleration Of Kokand autonomy, the elimination of the Alash-Orda showed the intentions of the Bolsheviks in the field of national policy in a multinational state and crossed out all the work of the jadids aimed at the full integration of Muslim peoples into the social system of Russia on the basis of social and political equality.

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