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4
L. Mlechin. Kno vzorval Ameriku? [Who Blasted America?]. Moscow, 2002, p. 418.
5 Palestinian "shahidism" is described on the basis of a review entitled "Suicide Terror and Muslim Extremist Organizations" on the site of Israel's Embassy in Moscow.
6 Ismailites' Paradise (translated from Arabic) / / Otechestvenniye zapiski. 2003. No 5, p. 116.
7 S. Chudinov. Op. cit., pp. 88- 89.
8 I. Dobayev, A. Dobayev, V. Nemchina. Geopolitika i terrorizm epokhi postmoderna [Geopolitics and Terrorism of Post-modern Epoch] // Rostov-on-Don, YUFU Publishers, 2015, p. 170.
9 Description of "shahidism" in the North Caucasus is based on the book by V. Akayev Islam: sotsiokulturnaya realnost na Severnom Kavkaze [Islam: Socio-cultural Reality in the North Caucasus] // Grozny, 2004, pp. 221-231.
10 S. Chudinov. Op. cit., p. 65.
11 I. Dobayev. Sovremenny terrorizm v mire i na Severnom Kavkaze: sushchnost, praktika, opyt protivodeistviya [Modern Terrorism in the World and North Caucasus: Essence, Practice, Experience of Opposition]. Orientir. 2010, p. 12.
12 See: National Anti-terrorist Committee [official site]. URL.: http: //www.nak.ru.
13 D. Nechitailo. Zapal dlya "umnoi" bomby [Fuse for "Clever" Bomb] / / NG-religii. 2009, September 16.
14 I. Sukhov. Marsh smertnikov [March of the Doomed] // Vremya novostei. 2009. September 18.
GAFUROV UYGUN. HISTORY OF FORMATION AND PROSPECTS OF DEVELOPMENT OF ISLAMIC EDUCATION SYSTEM IN THE ADMINISTRATION OF MUSLIMS IN UZBEKISTAN // The article was written for the bulletin "Russia and the Muslim World."
Keywords: Islamic education, madrasahs, secular sciences, SADUM.
Gafurov Uygun,
Rector,
Tashkent Islamic Institute named after Imam al-Bukhari, Spiritual Administration of Muslims of Uzbekistan
The history of Islamic education in Uzbekistan has more than twelve centuries. There was a ramified network of madrasahs, and in the 9-10 centuries, both Islamic and natural
(secular) sciences were taught. In essence, madrasahs were equivalent to the modern system of secondary specialized and higher education. The evolutionary processes of the system of Islamic education are especially noticeable in the late 20th - early 21st centuries.
The need to analyze the evolution of religious education in modern Uzbekistan, the educational and methodological content of new educational programs in Islamic educational institutions, the understanding of the common processes associated with the transformation and reform of the system of modern Islamic education are becoming apparent.
In the 1920s, the Soviet government issued hypocritical statements supporting Muslims and promising them religious freedom, trying to manipulate Muslim believers in order to gain support for the new government. However, ten years have not passed since the Soviet government discovered that the anti-religious state policy did not succeed among the followers of Islam due to the high religiosity of Muslims and took a number of measures, as a result of which the network of Muslim educational institutions in Uzbekistan was practically destroyed.
I. Formation and functioning of the Muslim education network of the Muslim Board of Uzbekistan in the years of Soviet rule (1943-1991).
The only legal and educational institutions available for Soviet Muslims to train religious personnel1 not only for the Spiritual Administration of Muslims of Central Asia and Kazakhstan (SADUM), but also for all four Islamic spiritual administrations of the former Soviet Union2 in the post-war decades were: the restored Mir-i Arab Madrasah (known since 1540, recreated in 1945) in Bukhara and Barak Khan Madrasah (1956-1961) in Tashkent. The Tashkent Islamic Institute (Aliy Ma'had) named after Imam al-Bukhari was created on the basis of Barak Khan Madrasah in 1971 and it functions to the present day.
The family of muftis Sadum Babakhanovs - Ishan Babakhan Abdulmadzhidkhanov (1943-1957), Ziyautdinhan
Babakhanov (1957-1982), Shamsiddikhan Babakhanov (19821989) - had a great influence on the formation of the above-mentioned educational institutions in the new conditions. In May 1945, Sadum adopted a resolution "On the establishment of two madrasahs in the cities of Tashkent and Bukhara," with a total contingent of 90 students and a period of study of 9 years. The training cycle consisted of two stages: the first ibtidhi (5 courses) and the second rushdi (4 courses).
On October 10, 1945, the Council of People's Commissars (Sovnarkom, SNK) of the USSR adopted an order to open Muslim spiritual schools in the cities of Tashkent and Bukhara after long correspondence with Moscow. Since October 1, 1946, 30 students have started training in the Mir Arab Madrasah. The academic year began on October 2 and lasted until May 1, according to the decision of SADUM, i.e. 6 months including winter holidays. From 1962-1963 academic year, the duration of study was changed to 8 months (from 1.09 to 1.05).3 Takaev Abdukhamid was appointed the principal of Mir Arab. Mukhitdinov Hodzhiakbarkhan (chief mudaris, teacher of the Arabic language, sarf, nahv, kiraat, tajvid) and Izamov Gulam (teacher of the Uzbek language, sarf, nahv, husnihat, hisab) - teachers.4
But the opening of the "Barraq-Khan" madrasah was delayed and a final decision was made to open a second madrasah in Tashkent only in 1956 with the assistance of Inogamov,5 the former Authorized Council in the Uzbek SSR. 6-7-8 Classes in the Mir Arab madrasah were transferred to the madrasah "Barakhan," and 1-5 classes remained in Mir Arab in accordance with Protocol No. 4 at a meeting of the full members of the SADUM Presidium of May 22, 1956.
Fazilhodja Sadikkhodzhaev, deputy chairman of SADUM, was appointed the principal of the school "Barakhan," Sirajitdin Ziyautdinov, former secretary - a deputy principal.6 Later, the deputy chairman of SADUM, Ismail Sattiev, was appointed the principal (1959), and Shaikram Shaismamov - a deputy principal (1962). Fazilhaja Sadiqvajayev, Mukhiddin Babakhadzhayev,
Sulaiman-kari Khamidov and Muhammad-Amin Abdurakhmanov were teachers there.
On November 1, 1956, studies were started in the building of the Tilla-Shaikh mosque in Tashkent and 34 people (16-18) studied in 2 classes of "Barakhan," 23 of whom were from Uzbekistan, 4 from Tajikistan, 4 from Kyrgyzstan, 2 from Kazakhstan and 1 from the Karakalpak Autonomous Soviet Socialist Republic.
At that time, 13 subjects were taught in both educational institutions, 4 of which were religious (tafsir, hadith, mustali al-hadith - terminology of hadith, fiqh), and 7 - language (syntax, literature and rhetoric of Arabic, writing words in Arabic , Russian and Persian) and 2 - secular (economic geography, the history of the USSR). The results of the students' knowledge were assessed by the mudaris and teachers. Intersessional examinations were conducted in 5 subjects usually: tafsir, hadith, fiqh, syntax (nahv), eloquence (balagat).7
New persecutions towards Islam and other confessions began in the country in the Khrushchev era (1953-1964). In 1960, the decisions of the Central Committee of the CPSU and the Bureau of the Central Committee of the Communist Party of Uzbekistan "On Measures to Eliminate Violations by the Clergy of Soviet Legislation on Cults" were adopted, as well as the decision of the Council of Ministers of the Uzbek SSR "On the Closure of" Holy Places "and Mazars and their Transfer to the Committee for the Protection of Monuments of Material Culture at the Council of Ministers of the Uzbek SSR," thus one of the main channels of SADUM revenues was closed.
In 1961 the madrasah "Barakhan" was closed as an illegally functioning one, the madrasah "Mir Arab" with a total contingent of 40 people was left by the only Muslim religious educational institution.8
The amount of hours of the curriculum allocated to the study of religious disciplines was reduced significantly, and some religious subjects, such as the history of Islam, were excluded from the program. Particular attention was paid to the study of the
Russian language and other secular subjects (Russian Soviet literature, political economy, the history of the peoples of the USSR, the history of the peoples of the East, the political and economic geography of the countries of Asia and Africa).9
The decision to open the Tashkent Islamic Institute named after Imam al-Bukhari was taken by the Council for Religious Affairs of the USSR in 1969, but the institute began functioning only in 1971. A total of 5,878 study hours were provided for all four courses, of which 2,812 (46.2%) were assigned to religious disciplines and 3,066 (53.8%) to secular ones. The curriculum consisted of 21 disciplines, including the geography of the USSR, the Constitution of the USSR, the history of the USSR, physical education, the foundations of the state and law.10
A significant place in the teaching and education of students was given to extra-curricular activities. Lectures for raising the "cultural and political level" of students on topical issues of international life and the most important events of the day were regularly held.
A subscription was made to more than 25 titles of magazines and newspapers of the all-Union and republican level (Science and Life Magazines, Science and Religion, The Soviet Union, Pravda, Izvestia, Komsomolskaya Pravda, Soveta Uzbekiston, etc.). Watching the information program "Time" of central television became mandatory for students, radio reproducers were installed in each cell. A collective visit to the cinema or theater was organized once a month.11
The requests of students to increase the hours for teaching religious subjects were left without attention. Foreign religious figures mainly assessed the low level of teaching of religious subjects and the Arabic language, as well as a small number of students.
The state of Islamic education depended to a decisive extent on the attitude towards it from both central and local authorities in this period. There was a noticeable difference between the new Soviet confessional educational institution and the traditional one -
the transition from individual studies to collective ones. The quality of perception and assimilation of material by students and the assessment of their knowledge was lost at this very moment. The division of disciplines into two groups (secular and religious) became noticeable in the curriculum, and secular disciplines (the history of the motherland, geography, Russian, etc.) began to prevail over the religious ones for the first time even in comparison with the program of the new-method confessional educational institutions.
Serious changes also occurred in the methodology of teaching religious disciplines. First, the traditional system was denied, i.e., teaching on old classical textbooks-compositions of medieval authors. There were two tendencies in their replacement: 1) the ideological attitudes of the traditionalist school; 2) attempts to imitate the Arab Muslim universities. An important role was played by the internship of responsible SADUM employees in Islamic universities in the Arab world.
The absence of a special methodological body and experienced methodologists produced negative results. Working curricula were drafted by teachers themselves (mudarrisami) very superficially: there was not published a single textbook or manual for all years of existence SADUM. The main goal of the educational institution was to train personnel loyal to the Soviet state, who were not particularly well educated in the religious sciences. In fact, many students spent time within the walls of this institution with the sole purpose of legalizing religious education that they received privately (in hujra or in the family).
"Perestroika" initiated the liberalization of attitudes toward religion and believers. The liberalization became a surprise, and first of all, for state bodies. Uncontrolled processes began with the collapse of the Soviet Union. The construction of mosques and madrasahs took place in every small village, a quarter of large settlements and cities. Their number does not lend itself to accurate accounting. If in 1989 there were 89 mosques, then, in 1993 there were more than 3 thousand of them. "Schools for
studying the Quran" or other schools were created at every mosque almost. The process of legalization of underground religious schools started then.
The openness of society gave rise to a new phenomenon: an intensive penetration of various Islamist organizations and the importation of a huge amount of Islamic literature into the territory of Uzbekistan began. The greatest activity was shown by such organizations as "Jama'at-i table," "Hizb at-Tahrir al-Islami," Turkish, Iranian and Saudi organizations.
These and other trends began during the years of perestroika and were developed in the post-Soviet period.
II. The system of Islamic education of the Spiritual Administration of Muslims of Uzbekistan in the years of independence (from 1991 to the present)
There has been a significant weakening of the role of the traditional model of Islam due to the repressive, atheistic policy regarding religion during the period of Soviet rule in the Central Asian region. The traditional model of Islam belongs to the Hanafi theological school, as the most liberal, tolerant to the "religious dissent" madhhab, which has developed over the centuries and is a synthesis of Islamic positions and local pre-Islamic traditions.
In the early 1990s, a critical shortage of qualified cadres among the clergy (imams, teachers, scholars, scholars of Islamic Sciences) was a key moment in the weakening of the positions of local Islam and the growth of unconventional Islamic trends, including radical and previously unknown in the region.
In the first years of independence, there was a need for foreign religious education in order to acquire a professional Islamic education. At first, this process was largely chaotic, ill-conceived. And a large number of students from Central Asia fell into little-known, questionable educational institutions (in Pakistan, Saudi Arabia, etc.) along with sending them abroad to study in the world's famous Islamic educational centers, such as Al-Azhar (in Egypt). All this contributed to the fact that many students became acquainted with radical trends in Islam, including
the ideology of the so-called "pure Islam," "Islamic caliphate" instead of acquiring professional knowledge in the field of Muslim theology.
On the other hand, a protest base has been formed among the informal clergy that supports the idea of the re-Islamization of the Muslim community of the region within the framework of "Pure Islam," by the time of active penetration of various radical Islamic organizations from the outside into the region, under the slogans of the return of "true" Islam to the Muslims in Central Asia.
It was believed then that only pure ideas, devoid of any political background, would come from the Arab-Muslim world. Meanwhile, the process of revival of spirituality through the importation of religious ideas proved to be very painful - the unity of traditionalists was undermined, and favorable ground for uncontrolled spread of various Islamic currents, including radical and previously unknown in the region, was created.
Part of the Muslim population, instead of acquiring knowledge about the creative essence of Islam, met and absorbed the morals of the radical groups, including the ideology of the so-called. "Pure Islam," "Islamic caliphate" by the time of active penetration into the region of various radical Islamic organizations that act under the slogan of returning "true" Islam to the Muslims in Central Asia.
The complex of reasons for the growing influence of the ideas of religious radicalism was also caused by the ignorance of many ordinary Muslims about the internal nature and humanistic ideas of the Islamic religion. Despite the fact that there are significant differences between traditional Islam and religious extremist ideas, the latter have gained a sufficient number of supporters among the population.
The uncontrolled processes of the revival of religion began with the collapse of the Soviet Union. The construction of mosques and madrasahs took place in every small village, large settlement and city. If in 1989 there were 89 mosques, in 1993 there were more than 3 thousand mosques.
Almost every mosque created "courses on the study of the Quran" or other religious schools. The total number of Islamic educational institutions (madrasahs) exceeded 100 in Uzbekistan in 1992 and only 20 of them were directly administered by the Muslim Board of Uzbekistan.12
It should be noted that the teaching and methodological documentation was not available in many of these madrasahs. The lessons were conducted not by graduates. In contrast to the Soviet era, the main emphasis in the educational process was on the development of religious disciplines. At the same time, the personal positions of teachers and graduates differed sharply from each other.
The problem of the limited, insufficient number of qualified religious personnel caused by the chaotic nature of the opening of religious organizations (mosques and madrasahs), the uncontrollability of appointment of imams, the illiteracy of most clerics (often minbari - the tribunes of mosques - were occupied by people far from religion), led to the impossibility of effective religious opposition to the penetration of religious extremist ideologies.
The above-mentioned factors and circumstances determined the relevance of the revival of the Islamic traditions of the region, revealed in the scientific works of the great thinkers of Maverannahr, and stressed the need to improve the system of Muslim education and training of qualified religious personnel.
Islam Karimov, the first President of the Republic of Uzbekistan, stressed that it was necessary to mobilize forces and help enlightened and tolerant Islam in opposing those militant fanatical forces that tried to dominate this religion.
Great importance was attached to contrasting the creative essence of the traditional model of Islam with non-traditional ideologies, as well as carrying out large-scale explanatory work among the population, revealing, on the one hand, the content and essence of the spiritual and moral values of Islam, and on the other, the negative aspects of the ideology of extremism, thereby weakening the position of the latter.
The state has formed a new attitude to religion after gaining independence. Two principles are observed when conducting religious policy in independent Uzbekistan:
1) The secular nature of the state;
2) Tolerant and equal treatment of all religions, aspiration to develop creative cooperation with religion.
An important step was the state re-registration of all religious organizations, including confessional educational institutions, with the establishment of order in the religious sphere.
The government has taken a lot of effort to help the Ummah to establish order in the activity of religious educational institutions. As for the legal plan, this was reflected in the tightening of legislation on their registration and licensing.
The training of competent religious personnel in sufficient numbers was due to changes in the religious sphere. Tashkent Islamic Institute, ten secondary special Islamic educational institutions, including two women's, functioned in Uzbekistan until the opening of the Mir Arab supreme madrasah in the city of Bukhara this year on the initiative of Shavkat Mirziyoyev, the President of the country.13
Resolution of the Cabinet of Ministers of the Republic of Uzbekistan, adopted on August 22, 2003 deserves special attention. According to this resolution, the diplomas of graduates of the Tashkent Islamic Institute and secondary special religious educational institutions were equated with state certification documents, taking into account the fact that they teach religious and secular subjects.
Secondly, religious objects (mosques, madrasahs) that have passed state registration as objects of cultural heritage are transferred for use to the Administration of the Muslim Board of Uzbekistan.
Thirdly, religious organizations will pay for utilities not as legal entities, but as individuals from now on. Released funds, as well as charitable contributions, will be sent for the repair and reconstruction of mosques, strengthening the educational and
material base of religious educational institutions, material stimulation of the activities of imam-hatibs and teachers of mudaris.
The academic disciplines are taught in four blocks at the Tashkent Islamic Institute: humanitarian and socio-economic, mathematical and natural, general, professional, Islamic subjects.
The native language and literature, foreign languages, history, the foundations of spirituality, the foundations of state law, social science, pedagogy, psychology, aesthetics, geography, physics, chemistry, astronomy, biology, mathematics, informatics are taught on the block "general disciplines" in all secondary Islamic educational institutions.
In the block "special disciplines" students study the history of religions, the Arabic language, the history of Islam, theology, Islamic law, hadith studies, recitation of the Quran, and tafsir. In addition, madrasahs students also study art craft, calligraphy and ornamental circles work. Particular attention is paid to sports. Since 2000-2001 academic year, the holding of sports competitions between theological educational institutions within the framework of the Barkamol avlod program (Comprehensively developed generation) has become a tradition.
Also, retraining of pedagogical staff is established for further improvement of the methodology of education and enhancing the impact of the learning process. Republican well-known theologians, competent scientists, professors and scientists work in the courses of advanced training at the Tashkent Islamic University.
Students of Islamic educational institutions are also taught folk crafts and useful professions, such as wood carving, artistic ornament, gold embroidery, carpet weaving, calligraphy, cutting, sewing, etc.
Educational institutions have their own libraries equipped with the necessary religious, scientific, political, spiritual, educational literature, textbooks and manuals. More than 32 thousand volumes of books have been accumulated in the collections of libraries, 22 thousand of which - religious, the rest -of secular content.
Great attention is paid to the Use of technical means in the educational process, the material and technical base has been constantly strengthened. Computer classes began to function in every educational institution, where students study modern computer technology.
The Unified Olympiad in all subjects has been conducted since 2002-2003 academic year, which stimulates the growth of students' interest in scientific and educational disciplines.14
It is important to note the imparting of a new powerful impetus to the issues of ensuring social stability, preserving the true essence and content of the sacred religion of Islam, preserving and studying the richest religious and spiritual heritage of great ancestors after Shavkat Mirziyoyev, the new President of Uzbekistan, came to power.
The President pays special attention to increasing the level of knowledge of the people about the true essence and content of religion, along with the expansion of international cooperation and the strengthening of interethnic harmony and religious tolerance in society and through living and effective examples instills a healthy attitude towards religion among young people.
Shavkat Mirziyoyev spoke at the 72nd session of the UN General Assembly and stressed that the most important task in the country was to bring the truly humanistic essence of Islam to the wider world community; that the people honored their sacred religion as the center of their native values and resolutely condemned and never reconciled with those who placed their great faith on a par with violence and bloodshed; that Islam called for good and peace, the preservation of a genuine human beginning.
Changes in the state policy on religion, as well as radical changes in the educational sphere, allowed solving a wide range of issues related to the improvement of the system of Islamic education in Uzbekistan.
There have been structural changes and improvements in the organization of the educational process in order to further improve
the methodology of education, enhance the impact of the learning process. The goals of secondary and higher Islamic education have changed and expanded. New approaches are noted for the development of educational standards, certification of scientific and pedagogical personnel in the system of Islamic education. There are new requirements to the intellectual level of religious personnel, designed to help them answer the burning issues of our time.
New programs of measures for further comprehensive and qualitative development of the system of Islamic education, improvement of the educational and methodological content of educational programs of Islamic educational institutions, raising the level of training of highly qualified religious personnel, strengthening and modernizing the material and technical base of Islamic educational institutions, equipping modern educational, scientific and information-communication technologies are developed and consistently implemented.
Taking into account the existing measures to revive and deepen the religious and spiritual heritage of ancestors and to train qualified personnel in the sphere of religion, it should be specially noted that the international research centers named after Imam at-Termizi in Termez and Imam al-Bukhari in Samarkand, the Center of Islamic Civilization in Tashkent and another higher Islamic educational institution - the Mir Arab Higher Madrasah in Bukhara since the beginning of this year were established on the initiative and in accordance with the decisions of the President of Uzbekistan.
Since the 2017-2018 academic year, the curricula of nine Islamic secondary specialized educational institutions (madrasahs) have been improved at the bachelor level.
In 2017, many happy events took place at the Tashkent Islamic Institute. In particular, quotas for admission of applicants have been increased by 70%. A new special correspondence department has been established at the institute for a period of 3 years in order to provide mosques to imam-hatibs with a higher Islamic education. In 2017-2018 academic year 60 acting imam-
khatibov of the republic, having an average special Islamic education and experience of practical work in mosques for at least five years, entered a special correspondence department.
Since November 2017, five Islamic scientific schools under the Muslim Board of Uzbekistan started their activities: the school of Islamic law (fiqh) at the Burhaniddin al-Marginani scientific center in Ferghana, the hadith school at the al-Bukhari scientific center in Samarkand, the school of Islamic theology (akida) at the scientific centers of Imam al-Maturidi in Samarkand and Abul-Muin al-Nasafi in Kashkadarya, the school of tasawwuf at the scientific center of Bahauddin Naqshband in Bukhara.
The Islamic Academy of Uzbekistan was established by the Decree of the President Shavkat Mirziyoyev on December 15, 2017. The Muslim Board of Uzbekistan acts as the founder of the nonstate higher educational and research institution.
The activities of the Islamic Academy of Uzbekistan, which was registered by the Ministry of Justice on January 15, 2018, is aimed at providing the highest and secondary special religious educational institutions of the country with highly qualified scientific and pedagogical staff.
Masters in the field of "Quran studies," "Science of fiqh," "Hadith" and "the Science of Kalam" will be prepared in the Islamic Academy . In addition, the basic doctoral degree (PhD) and doctoral studies (Doctor of Science) will operate here.
Citizens of Uzbekistan and other countries will be accepted for training and conducting research on a contract-grant basis. The introduction of opportunities for distance education and independent research is planned for independent researchers.
The quota for admission of students to the master's program of the Academy is determined in the number of 16 places for the 2018-2019 school year. In subsequent years, the quota will be determined by the Muslim Board, depending on the needs for scientific and pedagogical personnel.
The Specialized Scientific Council for the Protection of Master and Doctoral Dissertations and the Assignment of Scientific
Degrees of the Master of Islamic Studies, PhD and Doctor of Science in Islamic Studies will operate under the new Academy.
Thus, it can be said that the Islamic educational institutions of the Muslim Board of Uzbekistan (9 madrasahs, the Tashkent Islamic Institute and the Mir Arab Higher Madrasah), the Islamic Academy of Uzbekistan, together with Islamic academic schools (fiqh, akids, hadith, tasawwufa) and research centers Imam at-Termizi, Imam al-Bukhari, Center for Islamic Civilization) will create a unified system of continuous Islamic education and science.
Summing up the aforesaid, it is necessary to note specifically that the Muslim Board of Uzbekistan has risen to a qualitatively new level over the past years in the field of training qualified religious personnel, reviving and deepening the invaluable religious heritage of scientists and theologians of Maverannahr, counteracting ignorance by educating young people in the spirit of national pride, tolerance and universal values.
Notes
1 Imams of mosques, mudarrisas of Islamic educational institutions, heads of regional rank - kadis, muftis and other religious ministers.
2 Since 1944, four independent centers have managed the spiritual affairs of the Muslims of the USSR - The Spiritual Administration of Muslims (DUM) of the Middle Asia and Kazakhstan (Tashkent), the DUM of the Transcaucasia (Baku), the DUMof of the North Caucasus (Buinaksk (now Makhachkala), DUMof the European part USSR and Siberia (Ufa).
3 Information about the beginning of the academic year in the spiritual school of the madrassah Mir Arab in Bukhara - Central Statistical Office of Uzbekistan, fund No. 837, list No. 39, file No. 1319, sheet 18 (September 13, 1962).
4 List of management and service staff of the madrasah "Mir Arab" of Bukhara -Central Administrative Office of Uzbekistan, fund No. 2456, list No. 1, file No. 92, sheet 104 (1945)
5 On February 4, 1960 he was dismissed from his job for connivance, help and support of the Muslim clergy with the announcement of a severe reprimand with a note on the registration card. On November 18, 1960, the issue of Inogamov was repeatedly discussed at the Bureau of the Central Committee of the Communist Party of Uzbekistan and Inogamov was expelled from the ranks of the CPSU by its resolution.
Information about the beginning of 1960-1961 academic year in the spiritual schools of the Spiritual Administration of Muslims of Central Asia and Kazakhstan - Central Statistical Office of Uzbekistan, Fund No. 2456, inventory number 1, file No. 275, sheet 2.
Curriculum of the madrasah "Mir Arab" - Central Statistical Office of Uzbekistan, Fund No. 2456, inventory No. 1, file No. 92, sheet 105 (1945). Letter No. 150, July 12, 1961, from the Deputy Authorized Council for Religious Affairs at the Council of Ministers of UzSSR, A.Ivanov, to the Deputy Chairman of the Council of Ministers of the Uzbek SSR - Central Statistical Office of Uzbekistan, Fund No. 837, inventory No. 39, file No. 900, sheet 1.
Information about the beginning of the academic year in the spiritual school of the madrasah Mir Arab in Bukhara - Central Administrative Office of Uzbekistan, Fund No. 837, list No. 39, file No. 1319, sheet 19 (September 13, 1962). Information on the activities of Muslim educational institutions, operating in the territory of the Uzbek SSR - Central Statistical Office of Uzbekistan, Fund No. 2456, inventory number 1, case No. 589, sheet 18.
Information about the activities of Muslim educational institutions operating in the territory of the Uzbek SSR - Central Statistical Office of Uzbekistan, Fund No. 2456, inventory No. 1, file No. 589, sheet 20.
List of madrasahs, subordinated to the Maverannahr Muslim Board -Archives of the Religious Education Department of the Muslim Board of Uzbekistan.
In June 2017, the Ministry of Justice of Uzbekistan registered the Mir Arab Higher Madrasah in Bukhara region as another higher religious educational institution.
The Spiritual Administration of Muslims of Uzbekistan (in Uzbek, English, Russian, Arabic), Tashkent, 2014. P. 78-93.
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