Jadid

Jadidism (also: Djadidismus; Jadidism engl. ) Originally referred to new teaching methods in Islamic schools ( madrassas ). The term was later interchangeably in the 19th century with a Muslim- nationalist reform movement in the Russian Empire, which leaned on Western notions of modernity. Importantly, this movement was particularly in the Crimea and in the provinces with high Tatar population, namely, Kazan, Orenburg and Ufa It was this to be an autochthonous and original Islamic reform movement.

• 6.1 Notes and references

Etymology

The term comes from the Arabic al - usul al Gadida or Persian / törki usul -i Gadid, which means both new method. So they called the first novel phonetic teaching method, later it designated the reform movement itself ( S 135, footnote 1), which offered a nationalistic Tatar ideology based on Islam as an identity feature.

Development

In the Khanate of Kazan, which emerged from the realm of the Golden Horde, a Turkic ruled over a largely sedentary Islamized population. After the defeat of the Khanate ( 1552) made ​​the Russian side first hardly intervention in the social and cultural structure of the population. Only with the beginning of the Western orientation was an assimilation, some attempts by forced conversions. Through the subsidized immigration of Eastern Slavs also the demographics of the region (S 39ff ) changed. By the end of the 18th century, the Muslims had become an economically and politically disadvantaged minority. Tatar literature was subject to strict censorship, building permits for mosques were restrictively granted. In the 19th century, most municipalities were talking of their members through donations primary schools ( Mektep ), mediated by traditional methods of memorization, led by the local Imam, a minimum level of reading and writing skills.

Beginning in the seventies of the 19th century. sat within the regional Islamic discourse up a process of revision of the intellectual positions. Content, this can be largely regarded as the sum of historicization, individualism, rationalism and turning to describe intellectual openness. The most important pioneers were the historian Šigabutdin Mardžani ( 1818-87 ), who ran his own madrasa, and Ismail Bey Gasprinskij ( 1851-1914 ), a Krimtatare who joined the Islamic reformist thinking with social modernization Russian pattern. He had in his home a classic enjoyed by both Muslim and a Russian-European education. He also lived for a long time in Paris and Istanbul. In Ottoman Istanbul, he met a for that time open and modern Islam know. Gasprinskij initially resulted in his own primary school -based phonetic teaching method effective way of writing a mediation. He wanted the Muslim intelligentsia in Russia open for Western science, technology and philology, and these associations with a reformed, purified of superstition and ritualism Islam. At the same time the cultural community of Turkic peoples should be restored. On the distribution of the reform concept, the bilingual journal Tärdžeman / perevodcik served ( " The Translator " ) in which the elevation of the status of women was demanded. After the revolution in 1905, some short-lived leaves like Taraqquiy in Tashkent and the Uzbeks Khurshid Munavvar Qori Abdurashidxon ogli published. In the latter then also the basic program of the Mullah Mahmudhoja Behbudiy (1874-1919), who wanted to build a Muslim Union ( Ittifaq ul- Muslim ), Hamza Hakimzoda Niyoziy appeared from the Ferghana Valley underwent a more powerful choice of words attracted attention. Among the Kazakhs especially Ahmed Baytursinuli was active from 1895, which then exercised first as co-founder of the Kazakh Alash National Party and by the end of 1920 as Commissioner for Education Kazakh big impact.

In Bukhara dschadidistisches ideas began to gain influence only late by the polymath Achmed Ma'zum Kalla ( 1827-97 ).

Dschadidistische groups remained even after 1905 only loosely organized, until 1917, the parties formed who wanted to force in subsequent years, partly by force, creating Islamic republics.

Principle

Islamic traditionalism, the answers to each question of a social or cultural nature from the canon derive criticized wanted, what if there is no historical analogies were led to the backwardness and isolation. Dschadidistische reformers relied on the individual judgment, also in regard to the relationship between faith and rational reason. While Islam was limited to the cultural sphere, modernity and rationalism were the basic criteria of the Jadidism. This resulted in new concepts in the field of interpretation of legal issues in the light of canonical texts ( ijtihad ). Lifelike applied to the modernization interpreted Gabdulla Bubi eg prayer exercises ( nawaz ) than healthy gymnastics. After 1890, published first textbooks on Islamic law who contributed to the unification.

The dschadidistische social ethics emphasized social justice and equality within the Islamic community to which the individual actively committed. The prescribed by the Koran charity ( zakat ) should not directly benefit needy but charitable organizations. At the same time an attempt was made to develop a " Muslim capitalist business ethics ". Knowledge, education and the mobilization of all members of society including women should help pave the way to mechanization and development. In hagiographic biographies of successful merchants, selfless scholar and benefactor heroic figures of the new image of man were created and brought to the people. However, his social ideas formulated in the Jadidism Islamic diction.

The aim was the restoration of " power, wealth and dignity " of the Muslim nation can be forward of the civilizing projection of Europeans. The Jadidism had also a large, ethnically definitierten to influence the pan-Turkism, which strove for the " unity of the peoples of Turan ". However, the Jadidism found among the Muslims of Russia no serious attention: the innovators were the traditionalists, " Kadimchilar " opposite.

The outlines of the definition of a " Muslim nation " as a group identity were characterized by Turkic descent with membership in the appropriate language and cultural community, harking back to the earlier law ( Golden Horde ), and membership in a religious community of faith, Islam.

Political practice

In the emerging immediately after the revolution of 1905 free spaces of the Jadidism was finally back its restrictions on Cultural and has been for the bourgeois Tatar merchant class that was his main support to a nationalist ideology of pan - Islamism (often pan-Turkism called ). They often had close links with like-minded people in the Ottoman Empire. The ideas of the Young Turks exerted strong influence. Prior to 1917, formed in the absence of a spiritual center and precise program, barely organized structures out that, going beyond small groups, which mostly gathered around the editors of relevant journals. Examples of these are the activities Abdürreşid Ibrahim mentioned, the for his agitation, mostly from Istanbul, and the " Tatar welfare society" served.

After 1907, the Russian government began to protect the conservative Islam, djadidistische movements were suppressed, banned magazines. It was the creation of secret societies such as Barakat in Bukhara, which disguised itself as a trading house in order to smuggle propaganda material can. In addition, students who were sent to Turkey, were supported. They were from 1910 from a year about 10 In the Russian provinces after 1911 could appear relatively durable dschadidistische magazines, as in Samarkand Ayina and Samarkand, Tashkent Sadar -i - Turkistan. In Orenburg appeared Qzaq 1913-18, was often used in pan-Asian thought.

From 1917

Own nationalist parties formed after the February 1917 revolution, as in Turkestan the Shuro -i - slam. In most cases, the Dschadidisten hit by the Great Proletarian October Revolution on the side of the "White ". Active they were in insurrection of the Provisional Government of Autonomous Turkestan in Kokand from November 1917. During the next years, an estimated 23 % of the population were in the region to February 1918 due to war, fueled by British intervention, controlled by FE Bailey, and famine to.

1920 called followers of Jadidism from the short-lived Democratic Republic of Azerbaijan. There the Jadidism was spread under the slogan of " Turkisierung, Islamization and Europeanization ".

The dschadidistische movement " Young Bukhara " (Russian: Mladobucharzy ) was designed in 1916 in the local Khanate and had the overthrow of the Emir and the democratization of the goal. The movement was split up in 1918. In Tashkent, the Central Bureau of young Bukhara organized under the direction of Fajzullah Khoja. Together with the Communist Party of Bukhara ( KPBu ) they form a united front under recognition of the KP program, which was adopted at a congress in Baku in September 1920. After the expulsion of the Emir and the founding of the People's Republic of Bukhara, the left wing of the dschadidistischen group officially united with the KPBu in September 1920. Among other Fajzullah Chodscha and Abdurauf Fitrat were members of the new government. A large part of the right wing supported the counterrevolutionary revolt Basmachi.

After the emergence of the Soviet Union was no longer any need for a nationalist- religious ideology. With the beginning of the collapse of the USSR, Tatar students and teachers joined together again at the University of Kazan to Tatar center, which again pleaded open to the principles of Jadidism.

Assessment

In Soviet historiography Jadidism was interpreted until about 1960 pejorative than religious reformism. After that, he was seen as an expression of a global education movement ( proswetitelskoje dwischenije ), neglecting the religious component. A Neuinterpration began with the work of Yahya G. Abdullin and Abrar Gibadullovich Karim Ullin (1925-2000; Әбрар Гыйбадулла улы Кәримуллин ) Western studies in the context of imperialism research assessed the movement as part of a transnational movements ( " Pan-Islamism " ), partly as a national discourse of elites. (S 15-7, 31)

Literature and sources

Most of the literature on the subject is published in accordance with the circumstances in Russian.

• Kanlidere, A.; Reform within Islam. The Tajid to Jadid Movement among the Kazan Tartars (1809-1917); Istanbul 1997
• Noack, Christian; Muslim nationalism in the Russian Empire ... (1861-1917); Stuttgart 2000; ISBN 3-515-07690-5 ( zgl. Diss Cologne 1999)
• Adeeb Khalid; The Politics of Muslim Cultural Reform: Jadidism in Central Asia; Berkeley, Calif. [ inter alia ]: Univ. of California Press, 1998. ( Comparative studies on Muslim societies; 27)
• Adeeb Khalid; Nationalizing the Revolution in Central Asia: The transformation of Jadididism 1917-20; In: A State of Nations, Oxford 2001, ISBN 0-19-514423-6, S 145-62
• Charles Kurzman; Modernist Islam, 1840-1940: A Source Book; Oxford 2002; ISBN 0-19-515468-1
• Erhard Stoelting: A world power breaks. Nationalities, and religions in the USSR; Frankfurt 1990.