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ON THE EDUCATION SYSTEM OF AHMAD DONISH AND BUKHARA.
Raximboyeva Marjona Jamil qizi
BukhSPI I stage basic doctoral student.
https://doi.org/10.5281/zenodo.14620946
Abstract:
This article presents scientific and theoretical analyses on the
education system of Ahmad Donish and Bukhara.
Keywords: Central Asia, Turkestan, Bukhara, education, upbringing, country,
heritage, ideals, man, existence, fundamental changes, conditions, madrasah, etc.
Based on the perception and enrichment of the cultural and educational
traditions of Central Asia, unique traditions of human upbringing and education
are formed. In Central Asia, Turkestan, and in particular, in Bukhara, education
and upbringing are based on the millennial experience left as a legacy by the
great thinkers of this country.
In conditions of radical changes in ideological theories, social views, and in
general, ideals and human existence, education and upbringing perform a
stabilizing function and help a person adapt to new living conditions.
In the fateful periods of fundamental historical changes, the need to ensure the
continuity of cultural and educational traditions, while preserving the existing
value system and the identity of the people, arises. The necessity of the topic we
are going to interpret arises from this logic.
In such situations, tradition plays a decisive role in the process of educating and
raising a new generation.
It follows from the specific features of the education system and the
experience of the history of pedagogy that human life is a link in a single chain of
generations. That is, a person lives in the space of socio-cultural traditions,
which significantly affects the formation of his character, behavior, aspirations,
values and interests. After all, “ensuring a bright future for the youth of the
nation, mobilizing knowledge and experience for this purpose” It is also the goal
of today's pedagogy.
In past centuries, Bukhara had many buildings specially built for schools and
madrasas, but in the words of Ahmad Donish, "the madrasa rooms became straw
barns for the donkeys of water carriers and the wheat warehouses of grocers" .
According to information in Sodi Khojai Gulshani's "History of Humayun", there
were 199 stone madrasas in Bukhara, where 50,000 students studied in many
classes . Abdurauf Fitrat, in his essay "The Tale of the Indian Traveler", states
that there were about 200 madrasas in Bukhara, and lists 72 of them by name .
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Sharifjon Makhdum Sadri Ziya, in his treatise or catalog called “List of Madrasah
Names in Holy Bukhara”, in which he listed 204 madrasahs, also gives detailed
information on how many hujras each madrasah had, in which part of the city
and during which reign. which of the emirs built it.
According to Sadri Ziya, the largest madrasahs had up to 147 hujras (rooms).
The smallest of them had 8-9, and 1 madrasah had 2 hujras (rooms). The
number of madrasahs with more than 20 hujras reached 60; 20 madrasahs had
more than 50 hujras. Sadri Ziya’s catalog also lists the names of 223 mosques .
News about culture, politics, and economics began to reach the masses more and
more. However, the fanatics demanded the prohibition of any innovation and
free thought, declaring the supporters of this process heretics and blasphemers.
Some fanatical "ulama" - ardent opponents of school reform, who had made
huge profits from buying and selling the rooms of madrasas, tried to turn the
deceived people against the enlighteners.
The fanatics not only excluded useful and secular sciences from the curricula of
schools and madrasas, but also, with the support of high-ranking reactionaries,
in every possible way prevented students who were thirsty for knowledge from
independently obtaining knowledge from other books, even from closed
libraries. Said Ahmad Adji, one of the famous enlighteners of that time, in his
work "The Mirror of Imitation" ("Mirroti Ibrat"), describes the teaching and
upbringing methods of his time as follows;
“All the time is devoted to the study of morphology and syntax,
And having mastered one wisdom in a day, they give themselves up to the game.
Only one subject is taught during the day,
And they rest three days a week.”
However, not everyone, like Ahmad Donish, had independent education. And
therefore, many schoolchildren and students took leave from classes and
engaged in theft, hunting and drinking.
Arabic, logic, and oratory were taught in Bukhara schools. Subjects such as
mathematics and literature were not mandatory, and everyone could study them
independently. The curriculum and textbooks remained unchanged. Elementary
school graduates could remain illiterate. In the madrasa, the books “Avomil” and
“Kafia” were studied under the guidance of an assistant teacher. These lessons
lasted three years. After that, the students took lessons from a more experienced
teacher and studied “Sharhi Mullah” (the book of Abdurrahman Jami),
“Shamsiya” - a book of logic. These studies lasted five years. After that, the study
of the interpretation of “Shamsiya” began based on the book “Hoshiyai Qutbiy”.
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This lasted one year. For another four years, they worked on the interpretation
of Nasafi’s “Aqoidi”. Then, using the book “Tahzib”, they studied logic and
metaphysics for two years.
They studied in the madrasa four days a week, from Saturday to Tuesday, with
Wednesday, Thursday and Friday being days off;
Sometimes, teachers who taught older students also declared Tuesday a day off.
As a result, they studied only three days a week.
Usually, the student lived in one place, and the teachers lived in different
madrasas and studied in their hijrahs. Teachers taught from eight to twelve
lessons a day. The lesson lasted one hour, but the student spent three to four
hours on it, because he had to go from assistant teacher to teacher or from one
teacher to another. Often, due to pointless arguments, the lesson would last for
half an hour, while the next group of students patiently waited for the previous
group to finish their argument.
If you look at the lesson schedule of that time, it becomes clear that these several
hours of lessons were wasted. For example, a student would review the text
“Shamsiya” with an assistant teacher. Then, with him or with the teacher, he
would repeat this text for classes with the senior teacher.
A text that could be read and analyzed in one hour required four hours of class
time, traveling from teacher to teacher, waiting, and returning home. It would
take eight hours to do what could be done in an hour.
The formal nineteen-year course of study in the Bukhara madrasahs did not
yield any results. The student would master Arabic grammar for eight years. As
you know, two years is enough to learn any language, if you study it normally. In
the Bukhari madrasahs for eight years, they learned only a few simple Arabic
phrases and the correct pronunciation of Arabic words while reading. This
knowledge was acquired at the beginning of the classes, during classes with
teaching assistants. Later, five to six years of classes with the teacher were spent
discussing numerous commentaries on the works of Jami, and five, at most ten
lines of Jami's works were read per year.
As a result of all this, each student devoted five years of his life to studying all
these interpretations and to constant debates about the correctness or
incorrectness of all previous interpretations. The students gathered for the
lesson would sit in rows in front of the teacher. There would be many students
in many rooms and the room would be cramped. The students would sit close to
each other. Each group had its own student. He would read examples from the
book he was considering. This is how the general interpretation was studied. His
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works were not studied separately. The curriculum, compiled four hundred
years ago, was simply forgotten, and no one dared to correct it. However, some
of the graduates of the Bukhara madrasas were intelligent people. Such people,
as Sadriddin Aini noted, were “rare like fruit trees in the salty desert.” , they
were unique people.
References:
1. Mirziyoyev Sh.M. “An educated generation is a great future, an enterprising
people are a guarantee of a prosperous life, and friendly cooperation is a
guarantee of development.” Speech at the solemn ceremony dedicated to the
26th anniversary of the Constitution of the Republic of Uzbekistan. December 7,
2018.
2. Ahmadi Donish. Selected works of art - Dushanbe: Irfon, 1976. B-350 .
3. Abdulloev Sh. Afkori maorifparvari va ozodfikry: (Enlightenment and free
thinking). Dushanbe, 1994. B- 150 .
4. Ayniy S. Bukhara. Memoirs. - Dushanbe: Irfon, 1980. - 1 book. B-260
