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Education and Change in Religious Practices in Uzbekistan

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Education and Change in Religious Practices in Uzbekistan Research Journal of Educational Sciences ______________________________________________ ISSN 2321-0508 Vol. 3(3), 1-5, April (2015) Res. J. Educational Sci. Education and Change in Religious Practices in Uzbekistan Sabina Mushtaq Research Scholar in Sociology, Centre of Central Asian Studies University of Kashmir, INDIA Available online at: www.isca.in, www.isca.me Received 18 th February 2015, revised 15 th March 2015, accepted 30 th March 2015 Abstract Islamic education in Uzbekistan had a long history like other sister republic states. Uzbekistan was a hub of Islamic learning from thousand years. Soviets tried to discard the religious activities from the life of the people of Central Asia and an example of which is that mosques, Churchs and other religious centres were banned and finally closed, and the same was the case with Islamic education. Soviets ideology was that religious activities or teaching gave an orthodox view about life which hinders the growth of development or change for betterment. The main reasons for changing religious practices in soviet were due to renaissance, growth of science, expansion of modern education, urbanization etc. Soviets succeeded in suppressing Islam in public life. However, in both suppression and repression conditions, Islam and Islamic education continued to survive in Central Asia including Uzbekistan. After obtaining independence Uzbek government assesses the content of Islam in public life through Islamic education and restores mosques and Churchs. Keywords: Education, religion, uzbekistan, people, society. Introduction Methodology Religious education in Uzbekistan lost their dynamism after the In the present research paper the study is mainly based on Timurid period and Russian conquest in the nineteenth century secondary data. The study is mainly focused on education and brought Central Asia’s Muslims into contact with changing change in religious practices in Uzbekistan. During research I trends in religious education. This included access to have relied on secondary sources that comprise information fundamentalist ideas like salifiya and jadidya who were collected from books, journals, reports, newspapers, periodicals, concerned with reform of the educational system. Both these and internet. The study will be primarily based on educational movements gave new impetus to the Uzbek society interdisciplinary approach however an attempt will be made to in removing backwardness and also help them to come out with introduce some of the relevant sociological approaches adopted new look or view for religious education by applying mastery of by functionalists and conflict theorists. There is lot of scope for materials in systematic Arabic language instructions. The new applying interdisciplinary approach as part of research which Soviet educational system was pushed forward by enormous deals Soviet education system with religious institution. administrative machinery and with all the structural power which was at its disposal. Nonetheless, it turned out to be Islamic Schools and Religion during Soviets: In pre-Soviet extremely difficult for the Bolsheviks to eliminate all traditional Muslim society, Islamic schools were maintained by means of Islamic schools. The Bolsheviks were not interested in the Vaqf incomes and voluntary donations from private persons reformation of Islamic madrassas rather they wanted all schools (ihsan, Khayr-sadaqa, nadhr ). In order to prevent abuse, the to be not only secular but also strictly atheist. The collapse of Russian government tried to gain influence on these schools by soviet rule has brought Islam much more emphatically back into controlling the qadis who were responsible for producing and public life of Uzbek population because they demanded it renewing vaqf documents and for the supervisors ( ra’is, sadr ) of immediate aftermath of independence. Islamic educational the vaqf properties. The local communities in their turn tried to institutions were deeply rooted in local religious practice, social keep their influence on the educational institutions through the traditions, and family ties. Public interest in religion grew to an local vaqf administrators ( mutavali ). almost immoderate level with hundreds of unsanctioned locally organized madrassas and mosques appearing seemingly The teaching staff ( muktab-dar, mullah, qari, mudaris, akhumd, overnight. There was a demand for Quran and other religious ustadh ) organized the educational process in an autonomous books in Uzbek society. Many young people both men and fashion. The shaykhal-islam , formally the highest religious women began experimenting with religion by adopting Islamic functionary, barely exercised any control over the quality and dress, beards for men and hijab for women. The Uzbek methods of teaching. At the beginning, maktab pupils had to government has been struggling with the challenge of how to acquire skills in reading and reciting the Quran by memorizing reintroduce religious education without compromising the state at least on seventh of the Quran ( Haft-i-yak ). The majority of building goals of the present. pupils did not go beyond this level. More talented pupils had the International Science Congress Association 1 Research Journal of Educational Sciences __________________________________________________________ ISSN 2321-0508 Vol. 3(3), 1-5, April (2015) Res. J. Educational Sci. opportunity to continue their studies at a madrassa, the next merged into the Uzbek Soviet Socialist Republic in 1924.The level of education, that offered the following disciplines: Arabic Uzbek SSR existed until the end of the Soviet union in 1991. In philology (al Arabiya), Quran studies ( ulum al Quran ), hadith all three political entities the institution of Islamic education (ulum- al –hadith ), theological doctrine and logic ( al- aqa id shared a traditional basis and showed a number of similarities. walmantiq ) and Islamic law ( al fiqh ). Studies of Islamic law Since October 1917, Islamic schools had to respond to the new were largely based on the Hanafi School. Studies of hadith and political circumstances created by the rule of the Bolsheviks. theology, however presented a combination of Hanifi and Shaafi They were able to hold their own under increased pressure until tradition. November 1928 when the Fourth Meeting of the Central Executive Committee of the Uzbek Soviet Socialist Republic The system of Islamic learning prevailing in Central Asia was issued the decree on the liquidation of all old method schools developed mainly during the Timurid era (1370-1506). It has and madrasas. In the following year the great majority of all old been preserved until the present day with only insignificant method schools in Uzbekistan was closed down. The Central modification. Such changes included, for example, Persian and government hardly exercised any control. This situation was of Turkic translations of the classical Arabic textbooks and a particular significance for the educational system which was stronger differentiation of some madrassas into autonomous part of the internal affairs of the respective governments. After institutes for the training of specialized Quran readers ( qari- the Islamic centres in Central Asia (Bukhara, Samarkand, khana ). Philological and historical studies were also a Khiva, Kokand) had been devastated, it was the city of Tashkent fundamental part of the Islamic curriculum. As the essential task that gained a dominant position. Tashkent had been the centres of these schools was the training of highly qualified Islamic of the Turkestan province and becom the capital of Uzbekistan functionaries ( mullas, ulama ), the educational system did not in 1924.The town also became an important focus of Islamic include any genuinely secular disciplines 1. activites. In addition to this, “unofficial Islamic education” and Sufi circles ( halqa ), became the most important factor of Uzbekistan became thus an important Islamic Centre for having continuity in education during the years of anti-Islamic produced the theologian of world reputed A1- Bukhari and A1- propaganda (1921-1928) and of the massive persecution of Tirmizi in addition to such Sufi scholars as Bahaudddin ‘Ulama ’. The main aim of the anti-Islamic propagation was the Naqashbandi, the founder of the naqshbandi order of Sufism 2. elimination of Islamic spirit from the minds of the people, Here the Ulema (Muslim Clergy) had a dominating role in the weakening the influence of Ulama in the society, developing society as Islamic laws governed the state. anti-Islamic and communist values and habits and convincing the public that there salvation lay on scientific (communist) Changes in Religious Practices after October Revolution: By progress 4. 1917, the native Muslim population in Turkestan could choose between three types of schools: i. Maktabs and Madrassas Since the soviets had to face the Islamic world (in their foreign following the old teaching methods. ii. Jadidi schools applying affairs) and also in order to establish credibility among its new teaching methods that combined religious and secular Muslim subjects, they presented a Soviet form of Islam. Some elements and iii. Secular Russian native schools. The traditional selected Ulama were recognized as the registered Ulama under Islamic schools still enjoyed the highest popularity among the Muslim religious boards headed by muftis and sheikhs and they Muslim population 3. Around the turn of the twentieth century, were given training in recognized educational
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