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Section 3. History and archaeology
Kandaxarov Anvar Hasanovich, Senior research scientist Navoi State Pedagogical Institute, Uzbekistan Chair of "History of Uzbekistan" E-mail: anvar0303_82@mail.ru
Education system and great sufi in central Asia Xvi Century
Abstract: This article analyzes the education and training in the Central Asia of the XVI century. In education system, the role of mosques and madrassas, how students were studied and lived in the middle Ages in Central Asia. In addition, the material is present first-hand analysis and research of local historians, examined the merit of philosophers, artists and clergy during the Central Asia.
Keywords: Madrassah, mosque, school, Khanate, philosopher, Temurids, Shaybanids, education, religion, sufizim, Yas-saviy, Naqshbandiy.
The Bukhara Khanate among other khanates of Central Asia distinguishes by a plenty of schools, madrasah. The largest scientific centers of the Khanate was Samarkand. Here, along with the secular sciences deeply were studied the main directions of Islam, hadith, theology, science of the laws of Sharia and other fields of religious knowledge. Speculator of the XVI century Hasanhoja Nisoriy stated a lot of times — "In this city lived, and worked many scientists. Samarkand, even nowadays is the center of science. Local Mavlyans mostly engaged in real science". The value of the city as a center of scientific and religious knowledge well kept up in the last centuries. In this very important activity had madrasah of the city.
The strengthening of the position of Islam and its dominant position among the population, in the study and teaching of secular sciences and religious knowledge, in the formation of the spiritual image of the population in the XVI century, as in previous centuries, the value of schools and madrasah was priceless. In this sense, it should be highlighted that, in different towns and centers of Central Asian Khanates in order to educate people in mosques, in large numbers were organized schools and madrasas that served the cause of enlightenment and is a center of science and education. In these madrassas, there were possibilities to meet not only the residents of a city center, but also a lot of inhabitants of the neighboring villages and other centers of khanates, as well as a lot of knowledge enthusiastic representatives of foreign countries. Worthy of special attention to the information representative of the XVI century Zayniddin Vosifiy about how suffering "Ten students from Khorasan" a terrible freezing and "hungry" winter of 1504 in Samarkand.
Wanting to enrich their knowledge in Central Asia, came a number of representatives ofvarious sectors in society of the Middle Ages. It was possible to meet among them the governor, officials, academics and other representatives of intelligentsia of the society. Best reader of the Koran, the founder of the dynasty Sheibanids Sheibanikhan Muhammad, in the words of the XVI century philosopher Muhammad Solih, "It was not his equal absolutely no readers, reading the words of the righteous". Deserves special attention the kindness of the historian of the XVI century that Muhammad Shey-banikhan to complete the conquest of Maurya, in Bukhara "for two years, he studied the art of reading the Koran".
In Bukhara, Samarkand and other cities in the XVI century, life was at a high level, and these cities were not only political and economic, and the centers, but also remained the center of cultural life. Graduate School of Muslim theologians — madrasas, as always occupied a leading place in the cultural life. Shaybanids built many new buildings and handed them over to the madrasas and mosques. Many of these buildings were builtin Bukhara, Samarkand, Tashkent, Balkh and other cities, and some of them have survived to the present day. Architectural art of the buildings, according to experts, was based architectural traditions of the past and further developed it. Only during the reign of Abdullakhan II, there were built new and restored more than 500 buildings, mosques, and madrassas.
Many sources mention that many mosques and madrasah erected by Timurids, have not lost their importance and in later centuries continued to serve the cause of learning and education. In this regard, it may serve as a model madrasas erected in Samarkand by Mirzo Ulugbek, who in the XVI century continued to train students to secular knowledge, as evidenced by references to Muhammad Olim Shaikh in his work "Lamahot". "Shaikh Hudoydod Vali in his student years, he visited Samarkand and passing by the madrasa of Ulugbek envied students there", once in Samarkand passing by Ulugbek I witnessed students dispute this madrasah, which speculated about astronomy. I listened to them with interest and envied them". From the above it is clear that, Shaikh Vali Hudoydod as a representative of religious teachings, no less keen of secular sciences. It deserves special attention and the fact that in the century, in madrasah of Ulugbek people continued to study secular science.
The history of the madrasah of the khanate where the traditional principles of education were at the highest level dates from the X century. Madrasah served as the places of higher education and played a significant role in preparing administrative personnel and personnel in legal and educational systems. Madrasah were named after their founders, the ones in villages were usually named after the names of villages and were located in market places. After the end of building process the madrasah was usually handed over to the guardian of religious and educational institution who was called mutavvali. He had a right of using incomes of this property, but he did not have a right to sell it.
Education system and great sufi in central Asia Xvi Century
In this ancient and great city people who understood the significance of the science and education, rulers, officials, priests, merchants who wanted to perpetuate their names in history built lots of mosques, madrasahs and chapels.
Europeans were also fascinated by the fact that even at that ancient time in Bukhara khanate the architecture and culture were developing dynamically. In the middle of XVI century when the ruler of Bukhara was Shaybanizade Abdullahan the traveler Antonio Jenkinson visited the city. He said that "Construction process in the city was in dynamic progress. In the recently built madrasah Mir Arab there were being taught more than 200 students. Near one of the nine ponds Labi Havuz which provided the population of the city with drinking water there was being constructed madrasah Kukaldosh". On the bank of Labi Havuz near the madrasah of Nodir Devonbegi where Jenkinson was staying with his friends there was built a grand chapel. The travelers were also fascinated by the fact that the centers of these constructions were reservoirs whereas in Europe the centers of such constructions were squares.
In the first half of the XVI century in the cities of khanate of Central Asia there were plenty of schools, madrasahs which were the main centers of getting both religious and secular education and which were the places of raising the level of population's education. These centers thanks to the efforts of the representatives of different classes of society worked for the nation's development and cultural and spiritual progress.
According to the statements above we can conclude that the culture of the Bukhara khanate and in particular, creation of material culture in the XVI century was really significant.
Among the religious tutors of ancient times there were two great personalities from Karmana (the ancient town of Bukhara) Sheikh Hudoydod Vali and Qosim Sheikh Azizon. Sheikh Hudoy-dod Vali (1461-1532) lived in the place in the eastern part of Karmana during the reign of Sultan Abu Said who was the grandfather of Zakhriddin Muhammad Bobur the descendant of Temurids. He did not belong to the caste of rulers, aristocrats and military leaders, and he lived among the ordinary people going through all of their difficulties. The rulers from Sheybanid dynasty asked him for the help, gave him gifts, invited to the palace, but he usually returned these presents or gave to the poor. He always lived according to the principle "Al-fakrun fahrun" which means "My poverty is my pride".
The base of the scientific work of Sheikh Hudoydod Vali made his wise sayings where the influence of his teachers Hoji Ahmad Yassavi and Sulayman Bokirgoni was noticeable. In his works Sheikh Hudoydod appeals the nation for patience, faith, love and calm, appeals the rulers for justice, mercy and peace. His views were formed not under the influence of books and studies, but under the influence of communication with people, observances, bases of Sufism and his theory which appeals every person for going in a righteous way.
In many historical documents there are evidences of practical activities of Sheikh for the interests of the nation and of wonderworking talent. Some of these works were published, others are still being studied by the researchers.
In the second half of the XVI century Bukhara became the capital and developed thanks to the merits of the ruler Abdullahan II (1557-1598), Qosim Sheikh Azizon from Karmana contributed to the military and political successes. The information about him was passed from different works into others and it came till our time, namely in the works of "Sharafnomai shohiy" ("Abdullanoma") of Hofiz Tanish Bukhari, "Muzakkir al-ahbob" of Hasanhoji Nisari, "Lamahot min nafahot al-kuds" of Hazrat Olim Sheikh Azizon, "Tazkiratul-avliyo" of Muhammad Tohir Eshon Horezmi, "Tuhfataz-zoirin" of Said Muhammad Nasriddin.
Hazratkutbul-avliyo Sheikh Azizon was born approximately at the beginning of XVI century in Karmana. He was the representative of the jahriya trend of Sufism, successor of the study of Hoji Ahmad Yassavi. Qosim Sheikh Hoja Ahmad was the representative of the third circle of j ahriya where the first was Hoj a Ahmad Yassavi. These were Hakim Ota, Hazrat Zangi Ota, Hazrat Said Ato, Hazrat Sadr Ato, Hazrat Elomon Ato, Sheikh Alisheyh, Mavdud Sheikh, Hodim Sheikh, Sheikh Jamoliddin, Sheikh Hudoydod, Hoja Mulloi Nuri, Qosim Sheikh. Sheikh Hudoydod also contributed to Qosim Sheikh's reaching such a high status.
In the work of Hasanhoji Nisori "Muzakkir al-ahbob" there is information about Qosim Sheikh: "Qosim Sheikh Azizon used to neglect body and he worked out the theory of superiority of the spirit over physical body. And now with his wonder-working talent he helps people who are suffering and he eases their pain and together with angels helps so that souls from this sin world could enter the world of spiritual perfection. In his main place which became a house of peace for people there is propagated the symbol of faith: "the person who comes here finds peace and calm". His place is located on the frontier territory of Karmana: "... for some time Hasanhoja Nisori was with him, discussed the importance of "greatness of Allah's directions and mercy towards those whom he created". In these days the nobleness of this person (Qosim Sheikh) from Sogd is the symbol of pride. As they note in some sources, thanks to the activities of Qosim Sheikh in the whole region there was peace and calm, prosperity and security. As the defender of the nation's interests he was against oppression when relevant officials gathered taxes. He did his best to eliminate injustice and violence, bad consequences of mutual conflicts between the rulers. We should also note following saying about Sheikh Aziz on which are mentioned in the work "Abdullanoma": "He tried to gather together the whole nation of the region, to create a prosper life for the all classes of the society, dreamt of the peace in the country and was ready to make generosity for all good people". Qosim Sheikh later caught plague and died in Karmana in 986 according to hijra (1578) and he was buried near his place.
Nowadays there are great opportunities for studying the life, works and heritage of these two personalities, the government also adopted decrees and decisions of improving these sacred places where they were buried. Their life and works are being studied; scientific articles and other works are being created on their base.
References:
1. Khasankhoja Nisoriy. 'Muzakkiri akhbob' (Memories about friends)/translation from Farsi of Ismoil Bekjon - T.: publishing house of national heritage named after A. Kodiriy. 1993. - P. 32.
2. Boldirev A. N. Memoires of Zayn-ad-din Vasifi, as a source of the researches on the Central Asian and Khorasanian cultural life at the turn of XV-XVI centuries.//Works of the history, culture and art of the East department of the State Hermitage, L., 1949. - T. II/ - P. 226.
3. Mukhammad Solikh. 'Shayboniynoma' - T.: Art and literature publishing house named after G. Gulom, 1989. -P. 29.
4. Kamaliddin Binai. 'Sheybaniname'//Materials on history of Kazakh khanates of XV-XVIII centuries (Extractions from Persian and Turkic essays)/Editors: S. K. Ibragimov, N. N. Mingulov, A. K. Pishulina, V. P. Yudin. -Alma-Ata: Science, 1969. - P. 651.
5. Sagdullaev A. The history of Uzbekistan. Part 1. T.: University, 1999. - P.270. Mukhammad Olim Shaykh Azizon. 'Lamakhot'.Transla-tion from Farsi of K. Kattaev and A. Narzullaev. - Samarkand, 2007, - P.86.
6. Narshakhiy. The history of Bukhara. Book series about heritage. Editor - Khurshid Davron. T.: - Kamalak, 1991, - P. 98.
7. State Archive of the Republic of Uzbekistan, 47-fond, 1-handlist, 333a-file, P.76. The journey of Mr. Antony Jenkinson from Moscow to Bukhara in Baktria in 1558, described by himself for London merchants of Moscow company//Readings of historic society in the ancientry of Russian - M.:1884.; See also: history of Uzbekistan in sources. The knowledge of travelers, geographers and scientists of XVI -first half of XIX centuries. Composer B. V. Lunin.
8. Scientist Sheykh Azizon. Lamakhot. Translators - Kataev K.m Narzullaev A. - Samarkand, 2007.
9. Khasankhuja Nisori. Muzakkir al-akhbob. Translators - Ismoil Bekjon.
10. Khafiz Tanish al-Bukhari. 'Abdullanoma'. (Sharafnamayi shakhi). Vol.1, translator: S.
Mozgovoi Sergej Grigorievitch, Candidate of sociological science, assistant professor Far Eastern Federal University, branch in Arsenyev E-mail: mozgovoi.sergej2012@yandex.ru
Makhnovism as a historical tradition expression
Abstract: This article represents the judgment of the makhnovsky movement place in the course of the Ukraine social development. Historical development dynamics of the people's movement — "Makhnovism" as expressions of social bottoms requirements is designated.
Keywords: a Makhnovism, anarchism, personal freedom, public self-government, communal equality.
Peasant war in Ukraine in 1918-1921 years under Nestor Iva-novich Makhno (1888-1934) leadership known as makhnovsky movement, or a Makhnovism, arose on demolition of historical eras, was the embodiment of a national protest and became a part of the Civil war in Russia. At the same time, makhnovsky movement wasn't the spontaneous indignation which began only owing to simple confluence of social circumstances at all. A Makhnovism, was historically determined as an expression of a certain historical tradition development of a part of Russia known as Ukraine.
By C. C. Volk words, in the introduction to Nestor Makhno's memoirs: "Makhnovsky movement which is external representing of makhnovets throwings between reaction and revolution, in fact, was an attempt to find the country rate in storms of a civil war when in Ukraine there was a fighting antagonism of several forces hostile each other ...» [1, 10].
The movement phenomenon under the command of N. I. Makhno is rather widely lit in domestic and foreign scientific, publicistic and fiction researches. Exhaustive list of works see [2]. Detailed analysis of sources was also provided by Alexander Skirda [3, 276-295, 300-311].
Historical tradition which generated peasant war under N. Makhno's leadership can be provided as a steady, long-term social reflection which arose owing to a combination of certain internal and external circumstances of the Ukrainian society development. Fundamental signs of this tradition are:
1. A condition of society as environments covered by contradictions:
- between provided for, or prosperous, the villagers/selyanstvo-kmetstvo (classical «middle peasants» and «kulacs» of the 1920th centuries) tied to steady agricultural life — and the mobile social «freebooters» concentrated on the territorial periphery (Za-porizhia Sech, Gulyaypole);
- between peasants and citizens petty bourgeoises (then — urban proletariat), as carriers of the different social ways;
- between it is religious (ideologically) both ethnically homogeneous circle of «Ukrainians»/maloross/Russinians — and different religious and ethnically, or mentally groups: Polish gentry, «kikes», citizens Protestants and, in subsequent, the city intellectuals.
2. A geopolitical condition of the territory, with is rather not as suburb/«ukraine» but is a cross field — space to which several adjacent states pretend [4, 32-34].
Combination of called space conditions qualities, forms reflexive dynamics which cornerstone is aspiration to find a method of designing, identification and society development expression of model, state and external environment. Phenomenon which termed as «Ukraine» is such a method.
Ukraine, therefore, is not quite a subject, but it is rather a method of wider community segment self-determination. This method creates problems social, first of all — a socio-cultural and geopolitical order.
The first problem it is necessary to call determination of a «wide community». Whether it is the European community, or it is a part of the Russian community. Two communities have different identification criteria (Tab. 1).
Table 1. - Criteria of social communities
Criteria of a community Name of a community
European Russian
Cultural Personal freedom Social justice
Political Political democracy Social democracy: public self-government, Soviet power
Economic Market freedom Communal equality
It is necessary to recognize Makhnovsky movement as identification attempt of a «wide community». Defending personal
freedom, Makhno and makhnovets were adherents of a social democracy, in the form of public self-government [5, 94-98]. Other
