Volume 04 Issue 11-2024
175
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
175-181
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article is devoted to the analysis of the essence of the Jadid movement from a socio-philosophical perspective.
The Jadid movement represents the aspirations of the progressive-minded children of Turkestan for enlightenment,
social, political and economic reforms. The study examines the socio-political, spiritual and scientific aspects of the
Jadid movement, as well as the contemporary interpretation of its religious and philosophical worldview. The article
analyzes the purpose and essence of the Jadid movement, its historical scope, influence on culture, education and
politics, as well as external and internal factors.
KEYWORDS
Jadidism, social movement, enlightenment, political movement, spiritual awakening, science, Islam, national culture,
reform.
INTRODUCTION
The Jadid movement is a movement aimed at ensuring
educational, socio-political and cultural reform that
emerged in Turkestan and other Muslim regions in the
late 19th and early 20th centuries. It mainly reflected
the struggle against colonialism in the East, aimed at
cleansing Islam of heresies, developing education and
enriching society with new ideas. The political essence
of Jadidism and the protection of national values
Research Article
A SOCIO-PHILOSOPHICAL APPROACH TO THE ESSENCE OF THE
JADIDISM MOVEMENT
Submission Date:
November 15, 2024,
Accepted Date:
November 20, 2024,
Published Date:
November 28, 2024
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume04Issue11-23
Patiev Kholdor Ikromovich
Termez State Pedagogical Institute Philosophy, Fundamentals of Spirituality and Lecturer of The Department
of Legal Education, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 11-2024
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American Journal Of Social Sciences And Humanity Research
(ISSN
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VOLUME
04
ISSUE
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P
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:
175-181
OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
through spiritual reforms were of great importance. In
this regard, it was considered important to adopt the
positive aspects of European culture, but to preserve
national and Islamic values. Jadidists also sought to
increase the well-being of the population, ensure
economic growth and develop society in accordance
with the requirements of the time.
LITERATURE ANALYSIS
Many researchers have expressed their opinions on the
essence of Jadidism. Among them, one can find literary
critics, historians, philosophers, politicians, and
educators. In this regard, we should note the opinions
of literary critics B. Kasimov, N. Karimov, philosophers
Kh. Ashurova, S. Abduvohidov, Z. Rakhimova, and
other researchers.
METHODOLOGY
In this study, the socio-philosophical aspects of the
issue were analyzed using the method of comparative
and historical comparison.
ANALYSIS AND RESULTS
There are many opinions and views on the essence of
Jadidism. Many researchers have conducted research
to reveal its essence. B. Qosimov, who is known as the
last Jadidist and the author of many works dedicated
to Jadidism, expresses the following opinion about
Jadidism: “Jadidism is not a trend, but a movement. It
is a social, political, and educational movement” [11:6].
Literary critic N. Karimov reflects on the naming of this
movement in his treatise “Mahmudkhodja Behbudiy”.
In
his opinion, “M. Behbudiy and his comrades chose
the path of “arming” the people and society with
enlightenment, the initial and necessary stage of the
struggle for freedom. This, in due time, was called the
“Jadidist movement”. Later, historians called i
t the
“national awakening movement” [10:2], “Jadidism was
based on universal and national values in the world,
responding to the mature needs of social development
and the interests of the indigenous population” [1:6].
Based on the above considerations, we can say that in
most studies conducted during the Soviet period about
the purpose of this movement, Jadidism was assessed
only as an enlightenment movement, which led to a
narrowing of its essence. In fact, this movement was
aimed at fulfilling the national interests and needs of
the population by recognizing universal and national
values. In our opinion, Jadidism is a renewal movement
that began with the activation of its dynamics by the
population of a certain region in order to get out of the
situation in which they themselves found themselves.
In highlighting the socio-political essence of the Jadid
movement, researcher S. Abduvohidov pays attention
to the political side of the issue. The researcher argues:
“Jadidism was, in essence, first of all, a pol
itical
movement” [7:31]. In our view, Jadidism initially
emerged as a spiritual and educational movement, and
later, under the influence of various changes in the
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country and external factors, turned into a political
activity.
M. Rahimova puts forward the following idea in her
scientific research: "Jadidism initially began in the
direction of enlightenment, and later took on the form
of a political movement. In their activities, the issues of
the struggle for the national rights of the peoples of
Turkestan became increasingly clear, and ultimately
became a higher goal" [12:12].
In her article “On the Colonial Policy of Tsarist Russia
by the Samarkand Jadids,” Kh. Ashurova provides the
following information about Jadidism: “The Jadid
movement emerged as a product of socio-economic
and political life based on colonialism and national
oppression” [3:73].
In our opinion, one of the socio-philosophical factors of
the emergence of Jadidism was the issue of external
and internal oppression and violence, and the freedom
of the individual was closely linked to the freedom of
the state. This article also makes the following
observation about the activities of the Jadidists: “Its
true essence and goal were aimed at restoring the
independence of Turkestan. Jadidism became a
cultural-literary and socio-political movement in a short
period of time. Jadidism gradually grew from the stage
of enlightenment to the political stage” [3:73]. The
Jadidism movement chose the path of gradual
transition, characteristic of the peoples of the East,
rather than revolutionary or radical movements.
In addition, any social, economic, and political reforms
are formed on the basis of spiritual and educational
views. In order for political movements to be positively
perceived in society, it is necessary to awaken and
elevate the spirituality and consciousness of the
people. Spirituality is the main tool for people to
understand themselves and the interests of others.
Spiritual life has always been closely related to material
life. These two concepts always complement each
other. Jadids also paid great attention to the use of
material and spiritual factors to implement their
actions. D. Tagoeva, in her article “Ideas of a
prosperous life in the thinking of Jadids,” positively
evaluates the work of Jadids for the welfare of the
population. In his opinion, “Jadids believe that it is
necessary to create both a material and a spiritual basis
for changing the life of the people of Turkestan, filling
society with new ideas” [6:21]. Improving the lifestyle
of the people, comprehensively supporting the
disadvantaged part of the population is one of the
main goals on the way to building a just society. M.
Behbudiy, M. Abdurashidkhanov, A. Fitrat, A. Cholpon,
I. Ibrat and other Jadidists expressed their views on the
development of science and education, which is the
basis for the future prosperous life of the people.
Mahmudkhoj Behbudiy in his article “How Nations
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Develop!” discusses the national ulema and the
national ulema that develops.
The scholars and thinkers of every nation guide their
nation, give advice in mosques for the morality of the
population. In schools and madrasas, they teach the
knowledge necessary for this world and the hereafter,
and publish articles in newspapers and books for the
nation's tomorrow.
The scholar of a progressive nation keeps up with the
times. He works with enthusiasm and money to keep
his nation up with the times. He also calls on the
wealthy of the nation to support the nation with
money. The wealthy of the time, the people of
knowledge and enlightenment, open modern schools
and spend money to educate modern people so that
their nation does not lag behind the times. The
government also provides funds for those studying in
secondary and higher schools. Behbudi mentions that
not only in the world, but also in the nations under
Russian rule, government officials and the wealthy are
devoted to the education of their nation: “The wealthy
of our Russian, Armenian, Jewish, and other
compatriots in Russia always make great contributions
and donations to their nations, just as the wealthy,
scholars, and intellectuals of our Muslim brothers in
the Caucasus, Crimea, and Kazan generously donate
their wealth, money, pens, and knowledge to their
brothers” [8:202]. Through this article, he u
rged
government officials and progressive representatives
of his time to sponsor science for the development of
the nation.
The Jadids' development of ideas aimed at reforming
the state system and administration in the context of
economic life at that time and developing the nation,
bringing society as a whole to a new stage of
development, creating a market economy in the
country and integrating it with world countries, can be
considered the cornerstone for the sustainable
development of the national economy. In order to
form a sense of prosperity in the worldview of the
population, they aimed to improve economic
knowledge among young people, create an
entrepreneurial environment, and instill the concepts
of using property for the right purposes. Most of the
Jadids were children of educated families and were
aware of both religious and secular sciences.
Therefore, they considered the use of secular sciences
as the main tool to reduce the influence of traditions
based on fanaticism and unrelated to Islam.
Kovalskaya S. expressed the following opinion about
this in her article: “The Jadids, while preserving
national traditions, promoted educational reforms
based on the achievements of world science and had a
special influence on Muslim teachings. Most of the
Jadids were the sons of wealthy merchants and
industrialists, had secular and spiritual education, and
had extensive travel experience” [5:76]. We can
understand from the essence of the above views that
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the representatives of the Tatars, Bashkirs, Kazakhs,
Turkestan, Bukhara and Khiva, who were the
inhabitants of the Muslim lands on the territory of
Russia at that time, who were called progressives,
were aware of the development of science in the world
and its necessity. Many of them traveled to foreign
countries and were people with a broad outlook in the
spiritual-educational,
economic-political
spheres.
Personal, political, and socio-economic rights granted
or protected by government must be ensured for the
well-being of society and the realization of people's
economic potential.
The Jadid movement was assessed in national
historiography as a cultural-enlightenment, intellectual
movement, therefore all research was conducted in
this direction. However, the fact that this movement
was a movement aimed at reforming Islam did not go
unnoticed by researchers. In fact, it emerged in the
field of Muslim education with the aim of reforming,
renewing, and modernizing it, that is, this movement
emerged within Islam itself.
Jadidism, by its very nature, was a unique type of
spiritual and cultural movement that promoted
spiritual awakening, brought Muslims closer to
European culture, and aimed at restructuring society in
accordance with the demands of the times[9:262].
Turkish scholar Ahmed Rashid, in his article “Is the
Revival of Central Asia Islam or Nationalism?”,
expresses his thoughts on the essence of Jadidism and
its goals and objectives. According to the scholar,
“Jadidists wanted to carry out reforms to protect their
identity from Russian expansionism and cultural
hegemony” [2:31]. Therefore, the goal of the actions of
the Enlightenment was also to protect the national
culture against the economic, political, and military
expansionism of the Russians [4:39] and the cultural
hegemony aimed at assimilating Russian culture into
Muslim peoples. Continuing the idea of the goals of the
Jadidists, the above author states, “They emphasized
the need to adapt Islam to the times, expand
education, and give women more freedom, as only in
this way will the Muslims of Central Asia be able to
resist the threat of assimilation and determine their
own future” [2:31]. Ahmed Rashid also gave a one
-
sided opinion in his comments about Jadidism as a
movement that arose to oppose the process of
assimilation, the merging of Russian and indigenous
cultures. In our opinion, the enlighteners preferred to
accept the part of other nations that served their
development, without denying them. Of course, they
understood that such cultural tools also had a positive
impact on the development of national cultures.
The above two definitions are analyzed from the point
of view of culture, and Jadidism was correctly
approached by those who promoted European culture,
Islamic reform, and modernity. However, Jadidism
encompasses broader socio-philosophical concepts.
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Ontologically, Jadidism focuses on understanding the
existence of man and his purpose. This direction
emphasizes the identity of man, his importance in life,
and his relationships, in particular, the relationship of
man with God and society. In Jadidism, the process of
human self-understanding is carried out through
understanding the essence of existence. This helps to
determine the place and task of man in the world.
CONCLUSION
The Jadid movement influenced all spheres of social
life. The goals put forward were to improve the living
conditions of the people, develop science and
education, and establish a just society. M. Behbudiy, M.
Abdurashidkhanov, and other Jadidists considered the
development of science and education and the
improvement of the well-being of the people to be
their main goals. They also emphasized the need to
develop modern education and science, and to
implement economic and political reforms. The
Jadidists aimed to determine the future of Muslim
peoples by harmonizing Islam with the times, carrying
out reforms in the field of education, giving freedom to
women, and preserving national culture. They also
sought to adopt European culture and science in
accordance with their own culture and to preserve
national traditions. This movement fought for noble
goals, emdiving enlightenment and socio-political
reforms.
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