378
13. Қанқа. Харашкент, Қанқа, Қанқатепа // Ўзбекистон миллий
энциклопедияси. – Тошкент: “Ўзбекистон миллий энциклопедияси” Давлат
илмий нашриёти, 2005. 10-жилд. – Б. 600.
14. Буряков Ю.Ф. Генезис и этапы развития городской культуры
Ташкентского оазиса... – С. 113; Буряков Ю.Ф., Кошеленко Г.А. Ташкентский
оазис (Чач) / Древнейшие государства Кавказа и Средней Азии... – С. 297-298.
15. Кошеленко Г.А. Уструшана / Древнейшие государства Кавказа и
Средней Азии... – С. 293.
16. Грицина А.А. Археологические памятники Сырдарынской области...
– С.
FROM THE HISTORY OF THE MADRASES OF UZBEKISTAN
Gоfforov Sh.S.
Professor of Samarkand State University
Our country has a glorious history as one of the centers of ancient science,
education and culture. For this reason, it is not for nothing that many great people
and thinkers came out of our country. Because in our country since ancient times
there was a historical basis for the formation of science, culture and spirituality.
The same can be said about educational institutions, activities of madrasahs, their
educational system, form and educational process. We intend to pay special
attention to these aspects of the issue.
In the East, including in the regions of Uzbekistan, the education system was
studied by a number of scientists on the basis of sources that have come down to
us, and their results were published in different languages [1.2.3.5.]
In some works on the history of culture and education, it is noted that the
appearance of madrasahs in Islamic lands dates back to the 10th century, and the
first madrasahs were built in Nishapur. However, historical sources, including the
"History of Bukhara" by Narshakhi, claim that back in the 10th century there were
madrasahs in Bukhara, one of which was badly damaged by a fire in 937, staged
by Farjak.[13]
One of the most important stages of the education system was the
construction of madrasahs in two great cities of our country - Samarkand and
Bukhara, the first in the Islamic world in the late 8th - early 9 th centuries.
The education system consisted of three levels and three educational
institutions - primary school, madrasah and secondary school madrasah.
Madrasahs with secondary specialized education could exist in the form of
“madrasatunkharbiya” (military school), “madrasatunmuallimin” (pedagogical
institute), and higher educational institutions-universities could exist as
“madrassahs ulum” (“madrasah of sciences” - dorilfunun).[7]
All this testifies to the fact that the education system of our Motherland and
other peoples of Turkestan in the past was perfect and mature and fully met the
requirements of life at that time.
379
The most brilliant and perfect stage in the history of the education system
undoubtedly dates back to the times of the great master Amir Temur and the
Temurids.
After the establishment of the rule of Amir Temur in Movarounnahr at the
end of the 14 th century, large-scale work was carried out to unite the country and
organize various processions, as well as various structures, improve the education
system and build educational centers. As a result, 12 gardens and palaces described
in "Boburnom" by Zakhiriddin Muhammad Babur around Samarkand, a city arch,
a mosque, the grave of Kusam - Kusam ibn Abbas (now known as Shahi Zinda),
the son of Abbas, uncle of the Prophet Muhammad and a number of mausoleums
around him. Samarkand stone fortress - Oksaroy in the Chakar region was built on
the direct orders of Amir Temur. Members of Amir Temur's family - his wife,
grandchildren and Amir officials, began similar work, many of whom began to
build madrasahs and trade in rastas (teams).
As a result of Amir Temur's wife - Saraimulkhanim (madrasah), Tuman aka
(khanaka and kulokhfurushontimi), IdiguTemur, Firuzhah (madrasah), grandson
Muhammad Sultan (madrasah), Samarkand sadriMavlonoKutbid (madrasah) built
a number of rows. buildings., especially madrasah.
The construction of these madrasahs was not in vain. As the foundation of
Amir Temur's empire was laid and expanded, a need arose for the education of
officials and the intelligentsia, necessary for a more solid administration of it.
Secondly, Amir Temur intended to demonstrate the glory, power and talent of the
kingdom by erecting magnificent buildings and gardens. To achieve these goals, he
brought famous scientists, doctors, craftsmen, in a word, talented specialists from
other countries to his capital Samarkand. Therefore, experts from different cities of
Movarounnahr, Khorasan, Rum, Iran, Damascus and India gathered in Samarkand.
Among them are SaiddinMas'udTaftazani, Sayyid Sharif Jurjani, Salahiddin Musa
Kazizoda-i Rumi, Abu Sayyid ibn Burkhaniddin Sogardji, Mawlana Kamoliddin
Keshi; architects and engineers Fakhri Ali, Alim Nasafi, Zainiddin Shams-i
Tabrez, Muhammad ibn Mahmud Isfahani; artists and calligraphers Yusuf Sherazi,
Muhammad bin Haji Banjir al-Tugra-iTabrezi and others. In order to effectively
use these specialists, great attention was paid to the construction of madrasahs in
all spheres, including the revival of the education system, the writing of new works
and the growth of the popularity of Amir Temur and the Temurids.
Some of the madrasahs built during the Sahibkiran period were dedicated to
science for 20-25 students (Muhammad Sultan madrasah), some up to 100 students
were dedicated to science (IdiguTemur, Qutbiddin Sadr, Saraimulkhanim
madrasah). Madrasahs seem to be somewhat specialized, including in the form of
management education (Mavlono Qutbiddin Sadr madrasah), general education
(intellectuals, imams, scientists, school teachers) and other directions (Idigu
Temur, Saroimulkhanim madrasah).
Classes in the madrasah were conducted in three languages - Arabic, Persian
and Turkish (Uzbek). In each madrasah, depending on the income and
specialization determined by its fund, the number of students is determined.
380
Accordingly, they determine the number of sadr-mutawwali, mudarri, mu'id, hafiz,
imam, mukri, nokit, mujavir, farrosh, musdir and others. The Chief Chairperson is
also responsible for hiring teachers and other staff and renovating madrassas.[11]
The "golden age" in the education system of the peoples of Central Asia is
undoubtedly the period of Mirzo Ulugbek (1409-1449). During the 40-year reign
of Mirzo Ulugbek in Movarounnahr, a patron of science and enlightenment such as
a great scientist and statesman, a great ancestor, the country was at the forefront of
world civilization at that time. Thanks to the efforts of the scientist and ruler,
Samarkand became the center of science and culture of the entire Muslim East.
The great Jahangir Amir Temur brought scientists and craftsmen from other
countries to increase the cultural, educational and scientific power of his kingdom,
and during the reign of Ulugbek Mirzo, Arabu Ajam and Ruma, the students of
India, voluntarily came to Turkestan.
Historical sources contain a lot of information about dozens of madrasahs and
mosques, mausoleums, khanaks, bazaars and baths built by Ulugbek. The
madrasahs built by the great scientist have survived to this day, which we will talk
about below.
The madrasah of Mirzo Ulugbek in Bukhara was built in 1417, and its
architect was Ismail ibn Tahir ibn Mahmud Isfahani.
The madrasah is small in size (history is 50x40 meters), it has a beautiful
entrance roof, and in the courtyard there are two floors of rooms, a mosque, and a
classroom.
The entrance to the madrasah is known in the upper layer of the right layer -
the hadith "All Muslims are obliged to seek knowledge" is written in a beautiful
nastalik script. It is known that such an inscription is among the inscriptions on the
tomb of Khoja Ahmad Yassavi (Yassi, now in Turkestan), built by Amir Temur.
The second inscription, corresponding to this meaning, is also notable for the
words inscribed on the first (bronze) ring of the gate: "The door of God's blessing
is always open to those seeking biblical knowledge."
It is worth noting that at the entrance to the Mirzo Ulugbek madrasah in
Bukhara there are inscriptions that propagandize and promote science. The fact is
that Mirza paid special attention to the education system, madrasahs, which are one
of his centers.
Although the lack of information about the activities of the madrasah does
not allow us to speak unambiguously about many madrasahs, there is no doubt that
this is a general purpose madrasah.
Now the madrasah has been preserved. Renovated in 1993-1994. To the 600th
anniversary of Mirzo Ulugbek.
In 1433, Mirzo Ulugbek built a small one-story madrasah (in the city of
Gijduvan) on the sunset side of the grave of Sheikh AbdulkhalikGijduvani. The
madrasah had a roof and a courtyard with a mosque, classroom and khanaka. It
was not in vain. While building this madrasah, Mirzo Ulugbek expressed his
respect to AbdulkhalikGijduvani, the founder of the Khojagon sect.
381
Today the roof and facade of the madrasah have been preserved. In the
following centuries, a summer mosque was built and added, and a small minaret
was built next to it (a small branch of the Kalon minaret in Bukhara).
Mirzo Ulugbek, with the help of scientific forces and qualified engineers who
gathered in Samarkand, began large-scale construction work in the country,
including in the capital Samarkand, for the effective implementation of the
education and scientific research system. The fact is that before starting this work,
much attention was paid to the purpose, task, location, architects of madrasahs and
madrasah complexes for the education system and scientific research, as well as
the fact that each building is based on accumulated experience and theory. while.
In this work, a group of engineers Sultan Giyosiddin Kashi, famous architects and
artists Muhammad ibn Mahmud Isfahani, Ismail bin Tahir bin Mahmud Isfahani,
Yusuf Sherozi, Muhammad bin Haji Banjir and others created long-term plans
under the direct leadership of Mawlan and Ruganbek and Mirzoda. On the basis of
this, a plan was approved for the construction of madrasahs in Bukhara (1417) and
Gijduvan (1433), as well as the creation of a complex of madrasahs in Samarkand.
AbdurazzakSamarkandi (1413-1482) writes in his Matla us-sa'dainwamajma
'ul-bahrain:
"(Mirzo Ulugbek) built a madrasah and a khanaka inside Samarkand, in the
center of the city and in the center of the square, in an area called Sary-Davonik,
not far from the Arch of Oli." The madrasah in Samarkand was built in 1417-1420
due to its size and a large number of premises.
The madrasah is extraordinarily magnificent in terms of architecture, and
painting is the supreme example of calligraphy, stone carving and carpentry. The
history of the madrasah covers an area of 81x56 meters, and its facade - the roof -
faces the sun. The starry sky on the roof is a blue image, the entrance gate is made
of wood using the carving technique. On the southern and northern sides of the
obverse there are two three-tiered bouquets. a minaret with two beautiful domes on
the sides, closed entrance gates and entrances from the southern and northern sides
of the madrasah, a courtyard of the madrasah on the southern and northern sides of
the sunset side with two more flower towers and two domes.
The madrasah has 55 rooms on two floors. Each room, in turn, has two floors.
On the first floor there is a boiler room, a reading room and a chat room, and on
the second there is a hostel. One room is designed for two people.
There are four classrooms on the four sides of the madrasah, and a mosque on
the west side. They say that the complex of Mirzo Ulugbek madrasah in
Samarkand differed from other madrasahs in that it also had an observatory. In
support of this idea, it is appropriate to cite a wonderful reference text in the work
"Tazkiratush-shuaro"
by
the
poet,
literary
critic
and
historian
MavlanaMutribiSamarkandi, who lived and worked in the 17th century.
MawlanaMutribi writes: (Contents) “Binders Atorudfatinatlirasad and
MushtariyhislatKamar, photographic detectors depict the image of seven climates
and the rulership of the Earth on the wall of the madrasah of Sultan Shahid
Ulugbek Koragon in Samarkand and Firdavsmonand (It is necessary to believe
382
what MawlanaMutribi wrote. that the compilation of seven climatic maps in the
madrasah was carried out after the launch of the observatory and the determination
of seven climatic directions, and a copy of this map was drawn on the wall of the
madrasah. Therefore, the image of the seven climatic maps applied to the wall of
the madrasah has not survived to this day. [8]
At the beginning of the madrasah, the level of knowledge of the student was
determined, which was divided into three groups - excellent (high), avsat (medium)
and adno (low). It is worth mentioning here that in order to find out which group a
student belongs to, he was examined. The exam was conducted by a special
delegation headed by MavlanaKazizade Rumi. Mirzo Ulugbek sometimes took
part in the Taliban science exam.
The educational process in the madrasah lasted seven months. It began on the
first day of the criterion month (September 21) and lasted until the first day of the
pregnancy month (March 21). The period from the month of Hamal (March 21) to
the month of Mezan (September 21) is a holiday, and the student of natural
sciences was engaged in various activities (agriculture, crafts, the imam of the
mosque, etc.).
The term of study in madrasah is 8 years, with three stages - adno, avsat, alo,
during which the student is given a month and uluf.
A student who distinguished himself by his abilities and talents was allowed
to teach science and was left as a teacher in a madrasah (for example, Ali Kushchi,
Abdurahman Jami).
A graduate of a madrasah is issued a diploma, a certificate that he can teach
science. License - the diploma contains the name of the science and the works
studied by the student. One of these diplomas, issued in 1435 by the senior teacher
of the Mirzo Ulugbek madrasah Salokhiddin Musa Kazizoda Rumi, is now kept in
the Manuscript Fund of the Institute of Oriental Studies. Abu RaikhanBeruni of the
Academy of Sciences of the Republic of Belarus. Uzbekistan.
After the death of Mirzo Ulugbek (1449), the madrasah continued its activity.
According to the work of MavlonoDavlatshahSamarkandi "Tazkiratush-shuaro"
(1487), during this period (1487) more than 100 students continued their studies at
the Mirzo Ulugbek madrasah. Along with Khoja Fazlullah Abu Laysi and Ali
Kushchilar, this subject was taught by the Majlis Mir of Alisher Navoi un-nafais.
Mavlana Khoja Khurd also taught. In particular, Mir Alisher Navoi was in
Samarkand and studied there (1465-1469). Mir Alisher Navoi also wrote: “Khoja
Khurd is the only judge of the Samarkand throne and teacher of the madrasah of
Ulugbek Mirzo. His generosity is among perfect wisdom and knowledge, and his
generosity is among the adornments of morality. Yes In the interpretation of the
waqfi of the poor (Mir Alisher Navoi) "Min waqf-i Alisher" was found by history
”1. It can be seen from the above data that the antiquity of the higher education
system in our country and their unique traditions are described. This shows that the
education system in Turkestan does not lag behind the education systems in other
parts of the world (for example, China, Egypt, Western Europe), but in some
respects (teaching languages, financing the educational process) it will surpass
383
them. However, in the distant past, it was more perfect and comprehensive.
Russian colonialists came face to face with him when the education system in
Turkestan was in crisis. In some Russian (and partly European) sources, hasty
conclusions about his condition should be explained by this factor or by the fact
that the researchers did not have a deep approach to the essence of the matter. [4]
Brief information about the history of national schools and madrasahs of
Turkestan is given. It was the turn of the madrasahs of the tsarist period, their place
in the education system of the region. Among the messages on this topic are notes
by V.P. Nalivkina, A.P. Khoroshkhin, K.E. Bendrikov are distinguished by their
breadth, accuracy and richness of evidence.
“In Samarkand, Syrdarya and Fergana regions,” V.P. Nalivkin, - the total
number of madrasahs is 189, including 118 in Fergana, 50 in Samarkand and 21 in
Syrdarya region. There are 34 madrasahs in Kokand and 25 in Margilan. "
Samarkand, 18 in Andijan, 14 in Namangan, 14 in Tashkent and 10 in Khojand ".
[12]
A.P. Khoroshkhin in his "Collection of Articles on the Turkestan Territory"
[15] notes that there were about 200 such madrasahs in the Khiva Khanate and the
Bukhara Emirate.
It is pleasant to note that in addition to the medieval madrasahs, new
madrasahs were built and put into operation on the eve and during the conquest by
the imperial government. Indicates that it is not extinct. Information K.E.
Bendrikov about this fully confirm our opinion. He says: “Madrasahs were opened
in the Fergano-Andijan region: in Karasuv (1862), Karachinos, the village of
Kokand (1865), Sozok (1860), Tashchik, Uzgen, Khayrabad (1841). Kokand
region: Khozhimat Vali madrasah in Kashgar, New madrasahs have been built in
Buvaida volost, new madrasahs in Isfara and Rishtan, new madrasahs have been
opened in Vodilskiy, Kuva, Yakkatutskiy, Asakskiy, Uchkurgan, Chimgan and
Shakhrikhanskiy districts of Seluraghilan region, Tukhrikhan region, Kokand
Chust and the villages of Yakurgan. Namangan region. In addition to five
madrasahs in Osh, madrasahs were opened in 1859 in Bulakbashi and in 1855 in
Khojaabad. Three madrasahs were opened in Abdik volost in 1848, in Boka in
1863 and 1870, and in Zangiot from 1835 to 1850. In 1875, new madrasahs were
opened in the village of Kultepa, Tashkent region, in 1821 and 1875. - in Pskent
and Turkestan, in 1874-1878. - in Chinaz. [6]. These authors also provide concrete
evidence in their works about the economic funds of the madrasah, their income,
the property of the fund, on the basis of which one can understand the
achievements and shortcomings of the madrasah, the quality of teaching. The
higher the income in the madrasah, the better the educational process and
organizational issues are resolved. The most important thing is that such
madrasahs, which attracted the attention of the population, were donated by the
wealthy part of the population for the education of their children, as well as at the
expense of their own income. Information provided by K.K. Palenom on these
aspects deserves attention. Refinement If we look at pages 120-121 of the reports,
we can see that these questions are clear and concise about the financial situation
384
of the madrasah. In it, the author provides such information, including. In total,
there are thirty-two madrasahs in the Syrdarya region, of which 23 are located in
cities and 9 in villages. The income of these madrasahs from waqf property is
small, and the richest madrasah in Tashkent, Khoja Akhror, earns 3100 soums a
year.
Three more madrasahs have an income of 1,000 to 2,000 soums, and the rest
have an annual income of 100 to 10 soums. Some madrasahs are of no use.
According to the revision of the 1891/92 academic year, 124 madrasahs were
registered in the Fergana region. Of these, 95 are located in cities, and 29 - in the
countryside. After the occupation of Fergana by the Russians, 6 madrasahs were
opened. Many madrassas in the province use charitable donations from the wealthy
to supplement the fund's income. In general, the average annual income of Fergana
madrasah is 149,797 soums. Of these, 12 madrassas earn more than 2,000 soums,
and 13 madrassas earn from 1,000 to 2,000 soums a year. Fifteen madrasahs have
no waqf property or income at all.
In the 1892-93 academic year, according to the audit of the Samarkand
region, there were 58 madrasahs in the region, 40 of them in cities and 18 in
villages. The average annual income of all madrasahs in the region is 28,555
soums. Twelve madrassas earn more than 2,000 soums, and seven madrassas earn
from 100 to 2,000 soums. Nine of these madrasahs have no income. " [14]. The
facts show that madrasahs in the country differ sharply in both economic and
educational aspects. If we look at their activities in terms of teaching methods and
the level of financial support, then another. the exact number of schools and
madrasahs in Turkestan is unknown, it is impossible to draw unambiguous
conclusions about the quality of the educational process in them, in particular, they
were dominated by an environment of low, middle and high level.
What are the educational process and programs of traditional schools and
madrassas based on? the question arises. About this SM Gramenitsky's notes are
noteworthy. “The indigenous population,” he said, “has been taught to read and
write in Turkestan since ancient times. After the invasion, the Russians saw that
there are many schools where Arabic is taught in their native language, and that
literacy is one of the main factors of the Muslim religion. ”The first reading in
schools and madrassas began with teaching children to write. When writing was
fully mastered, learned the Haftiyak in Arabic, and then chor books in Persian.
learned to read the works of artists.
The letter of the chief inspector of educational institutions of the region to the
Ministry of Education of Russia in 1902 contained more satisfactory comments on
the methods of the educational system of schools and madrassas. The letter, in
particular, says: “Muslims study in their schools and madrassas, both in the
European part of Russia and in Siberia. Schools and madrasahs play an important
role in people's lives and set the direction for the younger generation [9] ... In what
order are our schools and madrasahs. organized schools were introduced with
almost no changes compared to Bukhara, not to mention a slight change in
appearance, as required by most local conditions.
385
Schools are based on primary education. In them, the youngest children learn
to read and write in Arabic. They memorize the Quran, prayer and a few verses in
Turkish. How many older children should attend school is not specified. The stages
of learning are determined by mastering one book and moving on to another. The
duration of training depends on the abilities of the students, as well as on the
experience of the teachers and ranges from 3 to 5 years. "
It is also surprising that by the end of the 19th century, none of these schools
taught science. The fact that children are thoroughly taught the art of calligraphy
and writing can be found in information about some schools. However, there are
qualitative differences in teaching between some rural schools.
In this regard, it is advisable to use some methods of studying the scientific
heritage of traditional schools and madrasahs, including the experience of studying
the Arabic and Persian languages, which are closely related to the ancient Turkic
culture in our country, from national education. systems in Turkestan to our
modern education system. As you know, most of the history, rich cultural,
scientific and philosophical heritage of the Turkic peoples is written in these
languages. In the future, it is important to train a large number of professionals
who will read and understand this great spiritual wealth of our people and translate
it into our language. Senator K.K. In the aforementioned book by Palen, the
method of reading in a madrasah is divided into three stages.
The first stage is called "One", in which the Taliban studied for 2, 4, 5 years.
Classes were conducted mainly in Arabic and Persian. During these years, Arabic
grammar and Persian were studied. There were read such works as "Zanjani",
"Ikhlabi", "Avomil", "Harakat", "Kofiya" (his commentary also "Sharh-mullah") in
Arabic and "AvwaliIlm" in Persian. In the second stage, the student studied the
sciences of jurisprudence and studied Islamic law.
At the third stage, we studied “Shamsia” and its commentary “Hoshiya” and
“Mushkilot”.
He also read Akida (dogmatics), Tahzib (dialectics), Hikmat al-Ain and
astronomy and gained general knowledge of cosmography. Attention was also paid
to logic, lectures were given on this topic: "Tavzikh", "Hadith", "Qiyas" and
"TavsifikaziBoyzaviy". For students of jurisprudence, the following books served
as the program: "Fiqhigaydoni", "Mukhtasar ul-vikaya", "Hidoyaisharif" and
others.
The Taliban were also involved in accounting and medicine. Poems and epics
of classical poets are taught especially zealously.
The school year began in October and ended in April. Readings were held
four days a week: Sunday, Monday, Tuesday and Wednesday. During Ramadan
and Eid al-Adha, two weeks of vacation.
So, on this basis, teaching was carried out in schools and madrassas. The facts
also show that the peoples of Turkestan were not completely illiterate, as some
Soviet historians say. The traditions of upbringing in their own way were
consistently continued in the country. Of course, it must be admitted that the
386
education system based on the requirements of global development has not been
fully formed and has not fully assimilated advanced traditions.
There is one more aspect to the question. This is due to the fact that most of
those who provided information about the education system of Turkestan were
non-indigenous. Therefore, no matter how well their views are confirmed, they do
not provide absolutely objective information about the education system in the
country. They often appear in the form of observations by a researcher or tourist.
The works of our domestic historians on this subject have been excluded from
scientific use or are still unknown.
The next question is an explanation of the policy of the colonial authorities in
the field of education in Turkestan. As noted above, the first governor-general of
Turkestan K.P. Von Kaufmann was personally involved in the country's education
system. He was the organizer of Orthodox church schools for missionaries and
took a number of effective measures to Russify the population in the steppes of the
Volga region, Bashkortostan and Kazakhstan, in order to learn how to organize
educational work in the country. Ilminsky for advice and recommendations. K.P.
von Kaufman urges N.I. Ilminsky to come to Turkestan and study the local
conditions, and then develop a clear plan for the direction of pedagogical work. On
this occasion, in the spring of 1868 N.I. Ilminsky sent K.P. von Kaufmann a letter
with a number of sketches and ideas. In the proposals of N.I. Ilminsky emphasizes
the need for large-scale missionary work in the education of Central Asia.
The goal was to carefully convert local Muslim schools to Christian schools.
Recommended for educational work by I.S. Yastrebov, graduate of the Kazan
Theological Academy, expert in Tatar and Arabic languages and culture. However,
von Kaufmann was unable to bring I.S. Yastrebova to Turkestan. In those years,
Yastrebov held the post of secretary in one of the most responsible positions in the
Russian government - the Russian consulate in Turkey. At the same time,
Kaufman's views on the organization of educational work in Turkestan did not
correspond to Ilminsky's proposal. According to von Kaufmann, even the slightest
pressure on the religious views of the local population could cause hatred and
hostility of the local population towards them. colonialists.
N.I. Ilminsky felt the difficulties of developing plans for the education system
in Turkestan and their implementation, and in August 1869 sent a letter of
resignation to Governor-General Kaufman. Fifteen years later, N.I. Ilminsky wrote
to Chief Prosecutor Pobedonostsev: “In 1869, when the Governor-General of
Turkestan K.P. von Kaufmann heard about me from Count D.A. Tolstoy, when I
came to Turkestan for a year and got acquainted with the social life and identity of
local residents, the country began to ask me for expert advice and guidelines for
organizing public education. What happened? I categorically rejected these offers
because I was scared. And I had to write to General von Kaufmann with tears in
my eyes because my health was deteriorating and I was not strong enough. [10].
After that, the authorities of Turkestan will begin to resolve the issue on their
own. In 1870, a special commission was created to organize educational work. The
commission concluded that public education in the country should be subordinated
387
to the interests of the Russian Empire. At the same time, it was emphasized that
there will be no persecution of local religious views and that local Muslim schools
should not rely on the help of the Russian government.
Senator K.K. Pahlen quotes the commission's conclusion as follows: "We
have not found an example of a school that could replace local schools, because
Russian schools will remain alien to local residents in this country for many years,
and maybe forever." [10].
The policy of tsarism in the education system of Turkestan continued until the
last governor-general. In this regard, all the governors-general of Turkestan are
provincial, they did not dare to carry out serious reforms that would change the
national customs and traditions of Muslims, which caused individual protests. For
many years, the attitude towards national schools and madrassas was limited to
administrative control.
At the same time, a policy of non-interference in the religious beliefs of
indigenous children was pursued in Russian schools. But there were also
supporters of the policy of Christianization of Muslim schools, for example N.I.
Ilminsky. During the reign of K.P. von Kaufmann's supporters of this policy were
deprived of administrative, economic and ideological support. Therefore, they
were unable to organize the necessary events to implement their ideas.
On November 20, 1874, a law was passed on the transfer of all Muslim
educational institutions of the Russian Empire to the Ministry of Public Education
of Russia. General Kaufman, who had special powers in the presence of the king
for his services in the conquest of Turkestan, issued an order not to apply this law
on the land of Turkestan. Von Kaufmann then explains to the king that this order
was taken into account in the interests and security of the empire.
Thus, reforms to bring madrassas and schools in line with modern standards
did not find a solution during the first governor-general. Gradually, some of the
indigenous people began to show zeal for this work.
In conclusion, we note that the education system in Uzbekistan has undergone
dramatic changes in recent years. Of particular importance are the organization of
preschool education, 11-year general education schools, presidential schools,
specialized mathematical schools, the Ulugbek International Astronomical
Olympiad.
It is worth dwelling on another aspect of the issue. Since our country has one
of the oldest institutions of higher education in the world, we need to study the
history of such education and restore its status in history and bring their dates to
the level of anniversaries. Fifteenth century madrasahs, including Mirzo Ulugbek
Madrassahs were also considered the university of their time. In the Middle Ages,
schools established by churches in European countries were called universities.
Religious and secular sciences were taught at the Ulugbek madrasah in Samarkand.
These madrasahs, which were traditional educational institutions, also
functioned as higher educational institutions in the second half of the 19th - early
20th centuries. European universities, including the University of Warsaw, have
been closed for hundreds of years. Ulugbek madrasah in Samarkand was
388
temporarily closed only in 1920-1930s during the Dzungar invasion. Then it
continued in the 50s of the 18th century and existed until the 20s of the 20th
century.
As rector of Samarkand State University, Professor R.I. Khalmurodov
correctly and rightly noted that Samarkand State University is the direct successor
of Mirzo Ulugbek Madrasah, which dates back to.
Fully supporting this idea, we can say that the government's decision to
widely celebrate the 600th anniversary of Samarkand State University this year is
timely and fair work
.
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