International Journal Of History And Political Sciences
23
https://theusajournals.com/index.php/ijhps
VOLUME
Vol.05 Issue05 2025
PAGE NO.
23-26
10.37547/ijhps/Volume05Issue05-06
International Relations of Turkestan Jadids
Murodov Halim Salimovich
Department of Social Sciences, Bukhara State Pedagogical Institute, Doctor of Philosophy (PhD) in History, Uzbekistan
Khojaniyozov Jahongir
Student of group 2TAR-23, Bukhara State Pedagogical Institute, Uzbekistan
Received:
23 March 2025;
Accepted:
19 April 2025;
Published:
21 May 2025
Abstract:
This article covers the formation and development of the jadidism movement on the basis of the
educational and cultural ties established by the jadids of Turkestan with foreign countries, foreign education and
experience. Through the work of intellectuals such as Abdurauf Fitrat, Munavvarqori Abdurashidkhanov, Fayzulla
Khojaev, the role of international experience in national awakening and modernization has been analyzed.It also
reveals on a scientific basis the influence of international relations on the development of jadidist ideas.
Keywords:
“Nizami jaded”, “Nizami jadidi of France”, “Abubakr Ratib afandi”, “Enlightenment”, Abdurauf Fitrat,
jadids of Turkestan, “education of the Society of Bukhara”, “Society of Charity”
.
Introduction:
The term "Jadid" in the Jadidism
movement first appeared in Turkey during the reign of
Sultan Selim III (1739-1802). Abubakr Ratib Efendi, who
was sent as an ambassador to Austria, described the
administrative system he observed there as "Nizomi
jaded" (New Order) in his reports to the Shah. After the
French Revolution of 1789, the new system that was
established began to be called "Fransiya nizomi jadidi"
(New Order of France). In those years, "Nizomi jadid"
meant, in a narrow sense, the Europeanization of the
military system, and in a broad sense, the
modernization of science, education, industry, and
agriculture. Thus, the term Jadid was used as a concept
expressing supporters of innovation and innovative
ideas [1.B.4]. These processes, in turn, had a significant
impact on the formation of the Jadidism movement in
the Muslim world, particularly in Turkestan and other
Muslim regions. The representatives of the Jadidism
movement, inspired by these historical roots, also
aimed to transform their societies in terms of science,
schools-education, moral education, and social
consciousness. As supporters of innovation, they
rejected the old methods and traditional thinking,
aiming to be in step with the modern world. Therefore,
the first use of the word "Jadid" and its substantive
development is not only linguistics or political history,
but the beginning of an entire cultural awakening
movement.
In the second half of the 19th century, the Central Asian
states were conquered by the Russian Empire, and
soon Russia began its socio-political, economic,
cultural, and educational colonial policy in these
regions. Recognizing this policy of Russia in due time,
the local intellectual class, the progressives, began to
pay serious attention to the organization of education,
national theater, and the press. They drew up a plan to
train qualified national personnel, establishing
charitable
foundations
such
as
"Ma'rifat"
(Enlightenment) in Bukhara and "Ko'mak" (Assistance)
in Tashkent, and sending students to study at
universities in Russia (St. Petersburg, Saratov, Kazan,
Ufa, Orenburg) and abroad (Istanbul, Cairo) [2.B.8].
Russia's colonial policy in Central Asia was not limited
to political and military control, but was also deeply
embedded in the social, cultural, and educational
spheres. The local people's language, religion, history,
and customs were in danger of disappearing.
Recognizing this situation in due time, the intellectuals,
that is, the Jadids, saw the way out of the inevitable
crisis only in knowledge, science, and education.
"Ma'rifat" and "Ko'mak" foundations were not just
financial organizations, but centers of an entire
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International Journal Of History And Political Sciences (ISSN
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2771-2222)
national awakening movement. Through these
foundations, progressive-minded young people from
Turkestan were sent to study and gain knowledge in
central Russian cities and even foreign centers. This, in
turn, laid the foundation for a conscious and scientific
struggle against colonialism. The Jadids opened new
schools, awakened the people through theater, and
spread modern ideas through the press. This
movement is the main manifestation of a movement to
understand national identity, value one's own culture,
and develop it in step with the times.
Initially, in Bukhara, "Shirkati Buxoroi Sharif" (The
Company of Noble Bukhara) was established in March
1908 to educate young people abroad, with members
consisting of nine individuals: Ahmadjon Maxdum,
Aminjon Maxdum, Usmonxo’ja, Hamidxo’ja, Mulla
Nizom Sobitiy, Abdurahmon Sa’diy, Mirzo Abdulqodir,
Mirzo Abduvohid, and Sadriddin Ayni. Others joined
this charitable cause, expanding the capabilities of the
secret society, and from 1910 to 1912, 30 selected
Bukharan youths were sent to Istanbul for education.
They included: Usmonxo’ja Po’laxtxo’ja o’g’li, his
brother Atoxo’ja, Mazhar maxdum Burh
on maxdum
o’g’li, Abdurauf Fitrat, Muqimbek, Hamidxo’ja Mehriy,
Ahmadxo’ja maxdum’s sons Afzal and Akram, G’ulom
Abdulaziz, and Sodiq Ashur. Istanbul, located in the
European part of the Ottoman Empire, was an ancient
city emdiving Asian-Islamic and European cultures
and changes. The turbulent political-economic and
ideological environment here greatly influenced the
young people who came to study from Bukhara,
especially Abdurauf Fitrat. Fitrat seriously engaged in
studying and writing. He even taught and tutored
struggling fellow students. Not limited to this, together
with Muqimbek and Sodiq Ashurzoda, he founded the
"Jamiyati ta’limi maorifi Buxoro" ("Bukhara General
Enlightenment Society") charitable society. All students
abroad became members of the society, providing
them with material and spiritual support. Usmonxo’ja
and Fitrat jointly managed the society [3.B.18]. The
establishment and activity of this society were a true
example of scientific and spiritual heroism in the
conditions of the old regime, ignorance, and
colonialism prevailing in the Emirate of Bukhara. Most
of the Bukharan youths who studied in Istanbul,
including Abdurauf Fitrat, became prominent figures
who left a great mark on science, literature, and social
life. Being in a center of political and ideological
movements like Istanbul encouraged them to deeply
understand and develop the Jadidism movement.
Especially Fitrat's leadership abilities, his tutoring of
fellow students, and his provision of material and
spiritual support show how self-sacrificing and
spiritually mature he was.
Among the representatives of the Jadidism movement
were many intellectuals who studied abroad and
dedicated their knowledge to the enlightenment of the
people and the development of the nation. Among
them:
Munavvarqori Abdurashidxonov - Studied in Istanbul
and various cities of Russia. He played a major role in
organizing Jadid schools and promoting Jadid ideas.
Abdulla Avloniy - Studied in Istanbul and Kazan. He was
known for his pedagogical activity and made a great
contribution to the development of Jadid schools.
Behbudiy Mahmudxo’ja
- Studied in Istanbul, Kazan,
Baku, and other cities. He was one of the most
important representatives of the Jadidism movement
and was shaped by the influence of the "Tarjimon"
newspaper.
Abdurauf Fitrat - Studied in Istanbul and Baku. He
conducted research in the fields of literature, history,
and philosophy and worked for the awakening of the
Turkic peoples.
Cholpon (Abdulhamid Sulaymon o’g’li)
- He also visited
Istanbul and Baku, was in contact with Turkic Jadids,
and studied modern enlightenment ideas.
Munshiy Mirzo Abduqodir Shakuriy - Studied in Russia,
Istanbul, and Baku. He made a great contribution to the
development of Jadid schools and the creation of
educational literature.
Ahmad Zaki Validiy To’g’an
- Studied in Ufa, Kazan,
Istanbul, and Germany. He was one of the scientists
who developed the theoretical foundations of the
Jadidism movement.
Sadriddin Ayniy - Although he studied in the Emirate of
Bukhara, he later collaborated with scientific circles in
Samarkand, Baku, and Istanbul and played an
important role in the development of the Jadidism
movement.
Khojayev also paid attention to Iran. He conducted
negotiations with Iran and Afghanistan on border and
trade issues and discussed their role in determining the
political future of Central Asia. Later, as the head of the
Uzbek SSR, Fayzulla Khojayev was in close contact with
other republics within the USSR and official circles in
Moscow. He was forced to rely on the USSR's economic
assistance to develop agriculture and industry. The
Bolsheviks'
assistance to Khojayev was
not
disinterested. They wanted to take half of the gold in
the Emir's treasury. According to Shodmon Hayitov,
Fayzulla Khojayev hid two treasuries in the Emirate
after the Bolsheviks left. They contained a total of 9,000
kg of gold and 152,000 kg of silver. "He handed over
410 kg of gold, 82.2 kg of silver ingots, and some
diamond jewelry inherited from his father to the
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International Journal Of History And Political Sciences (ISSN
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2771-2222)
government. From the hidden Emir's treasury, he sent
125 young people to study in Germany, Turkey, and
Japan. At that time, only 2 people from the Khorezm
People's Republic and only 16 people from the
Turkestan Autonomous Republic went abroad for
education. From the Bukhara People's Republic, 56
young people were sent to Germany and 25 to Turkey.
Fayzulla Khojayev bought the Bukhara trade mission
from Berlin's Barbarossa Square and transferred gold
worth $125,000 to each student's account. The goal
was to ensure that young people studying abroad for 7-
8 years would not face difficulties and would return to
Turkestan as qualified personnel," says Shodmon
Hayitov [5.https].
Fayzulla Khojayev was not only a political figure but also
a statesman with a strong strategic mind of his time. His
attention to foreign policy towards Iran and
Afghanistan was not just diplomatic protocol but a
conscious effort aimed at maintaining regional and
political balance for the independent development of
the Central Asian region. He considered these states to
have an important geopolitical role and saw their
participation in the future of Central Asia as natural.
Khojayev was also in contact with the USSR, but this
connection did not allow him to pursue an independent
policy. Although he was forced to accept the USSR's
economic assistance, he also understood well that
behind this assistance lay a plan by the Bolsheviks to
seize wealth. His hiding of the Emir's treasury and
directing this treasury to training personnel abroad
shows his prioritisation of national interests as a
courageous and far-sighted leader. Sending 125 young
people to study in Germany, Turkey, and Japan was not
just a grant policy but a vivid example of the effort to
revive the future of an entire nation through science,
education, and national revival. The transfer of large
funds to each student's account proves how much
Khojayev cared about the well-being of his people and
how he meticulously planned in advance to ensure that
they did not suffer abroad. Thus, Fayzulla Khojayev
occupies a worthy place in history not only as a political
fighter but also as a great enlightener and a selfless
leader who deeply understood the pain of the people.
Fayzulla Khojayev's relations with foreign countries
played an important role in his modernization ideas
and political activities. Although he sought to establish
relations with Germany, Russia, Turkey, Iran, and other
countries, he ultimately became a victim of Soviet
policy. He was repressed by Stalin in 1937 and shot.
CONCLUSION
In summary, the international connections of the Jadids
were of great importance in leading their people to
advanced knowledge and culture. By studying abroad,
they familiarized themselves with new knowledge,
technology, science, and political changes in the
developed countries of the world, and they tried to
bring modern ideas and experiences to their homeland.
Having been educated in cities such as Istanbul, Cairo,
Moscow, Baku, and Kazan, the Jadids returned with a
broader understanding of enlightenment, progress,
and independence. By implementing the advanced
experiences they saw abroad, they embarked on
reforming the old and outdated education system,
opened modern schools, published newspapers and
magazines, and sought to awaken the people.
International experience not only provided them with
knowledge but also showed them ways to get rid of
colonialism. Inspired by reforms in Turkey, Egypt,
Europe, and Russia, they aimed to lead the nation to
progress while preserving its values. As a result of
relations with foreign countries, the Jadids also
strengthened the idea of national independence and
shaped the dream of building a modern state.
Therefore, the Jadids' international connections
became their strongest support in awakening their
people, equaling the world, and building a national
future.
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