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ODIL ERNAZAROV. TEN YEARS OF TOKYO MUSLIM SCHOOL ACTIVITY (1927-1937) // The article was specially written for the bulletin "Russia and the Moslem World."
Keywords: Ibn Hurdadbeh, "Wakwak Lands," Abdurrashid Ibragim, "Muslim pact," Tokyo Muslim school, Muhammed-Abdulkhay Kurbangali.
Odil Ernazarov,
Senior Research Assistant, Post-Graduate Student, Department of "UNESCO on Religious Studies and Comparative Study of World Religions" Tashkent Islamic University
Annotation: The article is devoted to history of Islam in Japan and cultural relations between Japanese and Muslim nations. In the article there are also facts about Tokyo Muslim school which played a significant role in spiritual transformation in Muslims' lives in Japan in the first half of the twentieth century.
History of existence of Islamic community in Japan, rather than other states, covers a relatively short period. References to the history of Islam emergence in Japan are very rare. It's possible to draw just little information on this subject from medieval Muslim sources, a report of the Yuan Dynasty about expedition to Japan, from annals of Minh period, from Portuguese quarries and also from modern literary works about Japanese culture.
In historic Muslim chronicles of the medieval period name "Japan" was first referred writings of Muslim chartographer Ibn Khordadbeh [1]. In his work the author mentioned Japan twice as "Wakwak land." It's rich in gold, so that local population makes chains of this metal for their dogs and reins for monkeys. They produce shirts made from gold stitching. From forest trees in this region it is possible to fabricate first class wood substance. Gold and ebonies are exported from here to neighboring countries [1]. On the map charted by Mahmoud Kashgari in the 11 century
eastern boundary of the Great Silk Way terminates by the territory of Japan eastern part [2].
Primary appearance of Muslims on the territory of Japan by some accounts on history of Islam in the Land of the Rising Sun, written in Japanese falls at the beginning of 18 century. Entirely history of Islam in Japan is short enough, but rich in events. First Muslim communities in the country were created by Indian and Malaysian sailors who came for earnings in Yokohama and Kobe cities during the period of Meiji (1868-1890) [3].
In the XX century relationship history of Japan with Muslim world was marked by many outstanding events. The main place in that period is occupied by extension of contacts between Japanese government and Muslim countries. Imperial government of Japan set about weak until then affiliation with Muslim world. Particularly by circles close to the emperor there was prepared and signed "Muslim pact" providing guarantees of spreading Islam in Japan. Among leaders who signed the pact there were Tsuyoshi Inukai (later became Vice prime minister of Japan) Ryohei Uchida (charge by appointment of the emperor) and Mitsuru Toyama (Japanese influential political leader). On the part of Muslims Abdurresid Ibrahim engaged in ratification of the pact. As a tangible embodiment of the pact October 2, 1927 in Okubo district of Japanese capital in three-room building. "Tokyo Muslim school" started its work. It became a remarkable event for such a short history of existence of Islamic religion in Japan and exercised spiritual education overturn in lives of rare local Muslims [1, 44].
An opening of Muslim school in Tokyo was a special feat for 27 century old history of Japan Empire witch played its role in spreading Islam in the Far East. In schools functioning before Muslim school in Tokyo there were no books (even Koran) and instruction was given using lithography rewritten by hand.
At that time in Turkic-Tatar schools of the Far East discrepancies and corruption in spelling noticed about. In some schools Tatar words were written with mistakes, Arabic words
were twisted, there was confusion in names and other difficulties. Furthermore Muslims' children who were taught in local schools couldn't write names of their parents in Tatar and distinguish Arabic letters with points and without them.
Children of Muslim migrants arrived from the Far East and got over to Japan were set adrift in religious and spiritual sphere they not only were taught of Islamic religion basis and on the contrary attended schools of other nations and started speaking foreign languages. That way children born in Japan talked to parents in Japanese not in native language and didn't understand parents who communicated with each other in Tatar. Children who went to English schools talked with each other in English. It ran up to that some children asked parents whether they should learn Tatar and know Islamic religion.
Parents sacredly keeping religious traditions and national spirit were keen their children to get Islamic religious education and national upbringing in Harbin 30 located at 3.100 km from Tokyo but didn't have opportunities to achieve their dream. On the one hand it was risky to let kids go all the way here and on the other - it was expensive to spend 50-60 yens per child on travel expenses. That is why many parents leaved the matter in abeyance for an indefinite period.
In such conditions Turkic-Tatar migrants Muslims living in different regions of Japan and the capital-Tokyo decided to unite and in January 1925 formed a Muslim community. Sermons after Friday prayer in this religious community promoted revival of religious feelings and national identity of flock. After a festive namaz on the occasion of Kurban Bayram sacrifice in 1927 influential community members gathered for a council and agreed to open an Islamic school in Tokyo for bringing children up in the spirit of national traditions and Islam grounding. Consequently chief imam of the community and school's teacher Muhammed-Abdulkhay Kurbangali wrote an appeal to Japanese government. After obtaining a licence on October 2 the same year in Okubo district it was opened an Islamic school and pupils set
about lessons by national and religious disciplines on the basis of lower grades programme.
In the aftermath of meeting all requirements, imposed by laws of Japanese empire applicable to enlightenment, the school was opened on December 5 in 1927 under command of Muhammed-Abdulkhay Kurbangali. In such a manner it was added to the list of public schools. Islamic school was conferred rights and privileges which official schools of Japan used. Besides it was allowed to expend activity of the school to the level of secondary school and even higher educational institution.
The Islamic school which was opened due to the efforts of migrants Muslims in the beginning of its activity was located in a building of three rooms in the quarter Okubo in Tokyo. However later for some reason it had to leave that building and in January 1931 moved to another place. This new building number 1461 was in the district Tomigaya 32, next door to Yoyogi park in the south-western part of "Emperor Meiji garden" in Tokyo. In such a manner the educational institution got not only academic building but a mosque.
Tokyo Muslim school in concordance with State Education Programme was settled as an eight-year-old school - six years of primary education and two years of preparatory classes. In the first school year teachers council consisted of director Muhammed-Abdulkhay Kurbangali, teacher of native language Rabiya Komkino, Russian language teacher Robiya Nasyria, gymnastics teacher Khon Tamir Ninish, art and handicrafts teacher Minimy Tokisy and history and Japan geography teacher Okubo Kugi(Rizo). The same year there were admitted 14 pupils: 4 of them to the first form, 4 - to the second, 1 - to the third and 4 -to the sixth form. With a view to learn Russian language a Russian girl Zina Ibdasikina joined them.
In the following years the number of pupils was regularly rising. For instance, 33 students graduated school in 1932 (the fifth school year). Five of them were awarded by a silver badge regarding termination of the primary stage. Teaching staff
changed for various reasons every year (due to marriage of a teacher or relocation). Since the sixth school year some gifted graduates of preparatory classes were accepted at work in the quality of primary school teachers.
Tokyo Muslim school was financed at the expense of monthly payment from children's parents (7,5 yens), monthly financial aid of Muslim community members and also charitable donations, especially from offerings in the days of Islamic holidays. For its part, pupils from needy families enjoyed preferences their monthly payments were reduced. For carrying out financial and economic activities of the school it was chosen a college comprising of seven representatives of Muslim community. The head of the college was Muhammed-Abdulkhay Kurbangali and chief assistant accounting monthly spendings and payments executed Khodga Ahmad effendi Vahhab.
In Muslim school religious sciences were considered to be the most important and there were also taught such subjects as "akida" (theology, dogmatics), "phikh" (Islamic law), "tazhvid" (Koran accentuation), Islamic ethics, wisdom and Sharia philosophy, Arabic language and speech, history of Islam expansion and life of contemporary Muslims, Qur'anic exegesis and Hadith(legendary of Prophet). The second place after religious subjects was occupied by lessons of native language, it which there were taught reading, spelling, Tatar language rules, speaking, short addresses, homilectics, lectures, mysteries and wise sayings in Tatar, prose and music, Tatar literature, dialects of Turkic people (exposure to dialects of Turkestan people, Ottoman Turks).
Apart from human sciences at school there was geography, Environmental Studies, mathematics, physical education. Teaching was in Tatar. Additionally to the programme of primary education on demand of Japanese government it was included reading, spelling and speaking in Japanese and fluent Russian and English.
Furthermore for the six-year-old programme approved by Japanese government at the primary level there were taught lessons of in drawing and handicrafts. At handicrafts lessons boys were trained to manufacture different tools, draw Arabic letters for publishing at the school, and girls were trained of machine sewing and cross-stitch, spinning yarn and art of creating compositions of flowers.
Tokyo Muslim school since its first days encountered lack of books. According to the treatise "Collection of photos of Tokyo Muslim school": "although about 500 Muslims lived in Japan at the time, but there was no one Koran exemplar for ten people." There were found books of Khadi Maksudi "Akaid" (theology) and "Ibadati Islamiyah" (Islamic church service) on religious issue. These books were rewritten anew for using them in educational process by Khazrat Kurbangali and Magfura hanum Mustafa and were published in printing house of Ahmad effendi Wahhabi Karovi. Further there were published books "Tajvid" and "Islam history" and the book "Muallim ash-Sharia" (Teacher of Sharia) was copied in handwritten variant. Books of native language were handwritten and issued as lithography with assistance of intellectuals' brotherhood Harbina and were handed over to the school. Later after introduction of the subject of Tatar nation history with great difficulty it was found the book of Ubaidullah "Tatars history" with the support of a member of Muslim community Inoyatullah efendi Zainuddin was written by hand and published in lithography. There were no math books in Tatar for first and second forms, that is why it was taught since the third form in Russian. Due to lack of geography and natural sciences books in Tatar these subjects were also taught in Russian [1, 44-45].
At the same time literature in Russian was bought in Harbin and books in English, which then were used in educational process, in Tokyo. Muhammed-Abdulkhay Kurbangali wrote books on all subjects, besides above mentioned
religious disciplines, which were rewritten by hand and distributed among pupils.
Undoubtedly, such historical event in the short period of Islam existence in Japan played an important role in spiritual and cultural life of small Muslim community of Japan. «Parents, aksakals mahallas were incredibly glad that religious lessons, lessons of language, theology and divine service were held in their native language. It came cohesion, happiness and long hope religious and national spirit. «This religious and national spirit weakened hatred, animosity and diffidence among Muslim migrants. Now for benefit of the school not only pupils' parents but also members of Muslim community donated part of their revenues for school needs» [1, 43].
In conditions of such enthusiasm in October 1927 involving Muslims living in Japan it was established "Congress of Japan Muslims." There were took some decisions regarding social, cultural, spiritual-educating aspects of life of local Muslims. "Among these decisions there were such points: opening of primary schools for children living in Japan, teaching them national and religious attainments, use of common spelling rules, training of handicrafts, provision of financial and social assistance for children from needy families, to open publishing house aimed at edition of required books and literature for school's activity and stiffening religious education of local Muslims, to create burying-place for Muslims, paying maximum attention to marriages of Muslim young people, strengthening of friendship between Japanese and Muslims" [1, 42].
Not only migrants Muslims took part in this congress but members of local government, Japanese public figures. Among them ex-head publisher Mr. Inucoin, ex inspector of internal affairs Mr. Tokynomy, Mr. Tuvoemo, known as Grandfather of all Japanese nation, plenipotentiary of Japan in Hungary who came to the homeland for a journey, director of Turan association in Hungary, professor Mr. Parula and other famous public people. They all give their point of view concerning the congress.
One of the results of the congress 1927 was building of printing office and publishing of specialized religious literature that was extremely urgent for the faithful community and Tokyo Muslim school. With this view in one printing office in Turkey there were bought unused prints of Arab language for 100 yens and brought to Tokyo. Customs administration added export duty on these facilities equal to 100 yens, but interference of authoritative deputies of Japanese society could reduce the duty rate to 50 yens. In such a manner Tokyo Muslim community got Arab prints. Muhammed-Abdulkhay Kurbangali and his pupils got them right, a young man was studding the work of some printing houses in Japan for a month and coped with the way of printing. A number of Muslim community members brought financial assistance in the sum of 500 yens. This contributed to the start of printing first books about Islam in January 1930.
Before 1937 alongside with publication of required books there were edited: writing of Abdulla Tukay "Collection of Tula," diverse religious books as of "Haftiyak sharif", national stories, collection of verses and so on. A memorable moment in the history of the printing house and publisher occurred in 1934. That year for the first time for all history of Islam in the Far East it was edited the Holy Quran its colorfully decorated copies were sent to state and public figures of Egypt, Afghanistan and Iraq, scientists of the Egyptian university Al-Azkhar and also the Japanese emperor Hirohito. In response to these gifts there were recieved letters of thanks with compliments. Besides, in the same printing house it was issued monthly information magazine "Yaponsky Reportyor" about life of Muslims in the Far East and Japan. The local population expressed their positive relation to opening of Muslim school in Tokyo. Every day pupils of Tokyo Muslim school except Friday and holidays came to school wearing a special uniform with silver badges with stars and the moon. Seeing them Japanese understood that they were children of migrants. Pupils of the school used the privileges provided from the Ministry of Education and the Ministry of the railway in
the form of monthly and annual special rate tickets for trams and trains. Sometimes there were organized excursions to country parks, places of amusement and objects of interest for pupils. Also pupils of the Japanese schools invited pupils of Muslim school to their holidays where they came with congratulations. In this regard it is necessary to emphasize that not only children of the Turkic-Tatar nationality living in Tokyo but also children from the neighboring cities and also from Korea were pupils of this school.
In the territory of the school residence hall for those who live out of Tokyo was organized. Such pupils stayed at school to the termination of academic year and the beginning of summer vacation (May), and from the beginning of new academic year came back to the residence hall.
On Tokyo streets local population, seeing pupils in a special uniform of Muslim school, began to photograph them. Using these photos reporters spread information in a number of newspapers and magazines. Pupils from different cities, even from Hokkaido and Sakhalin wrote letters to pupils of Islamic school, expressing desire to get acquainted closer with them and learn about Islamic religion.
Authoritative state and public figures of Japan and also representatives of scientific community participated in a number of celebrations and parties organized at school, they congratulated the staff of the school on a festivity, expressed wishes of progress in school's activity. For example, among them there was the inspector of education Houyomo Ichiru, a head of the department of control of religion at education office Nichiomo, the head of the department of general education Siyomo Muro. In the album Tokyo Muslim School Album (19271937) telling about friendly relations between Japanese and pupils of Muslim school it is given the following: "Visit by highly respected guests of Muslim school is expression of the Japanese etiquette, hospitality, politeness and also courtesy and fine qualities of the Japanese of high society. Japanese with great
respect treat Islamic religion. They are glad that Muslims of Japan study their religion and language. Members of government, leaders of the nation demonstrated this joy and even religious representatives of Japan also openly did it and came to meetings, delivered congratulatory speeches in such a manner they showed respect for Islam" [1, 44].
It is remarkable the fact that when the Muslim school was opened in Tokyo, in parliament of the Land of the Rising Sun the issue of religious education of the Japanese children from initial classes and the organization for this purpose of special Sunday religious lessons were discussed. Opening of Muslim school was welcomed with open arms by Japanese. Local government newspapers started to publish articles about studying of experience of Muslims in the organization of religious education.
With opening of Muslim school in Tokyo there was a tradition of carrying out various holidays in the schoolhouse with participation of pupils and representatives of the Muslim community, organization of holiday feasts. According to the Muslim calendar (Hijra) New year was one of such holidays. This day discussions about rebirth of the prophet Mahomed (Allah will bless him and welcome), virtuous acts of associates, competitions in proverbs, verses, music and the riddles prepared by pupils were organized. Also special attention was paid to organization of events on the Birthday of rasul Allah Mahomed (peace be upon him) - month of Rabi-ul-avval on Hijra.At such events pupils read small fragments from the Koran and told about life of the Prophet and history of Islam, together read the ode (kasid) "Mavlud of An-naby" and glorified birthday. In a Ramazan month class hours were reduced from six to four hours per day. Pupils of school visited a tarovekh-Mohammedan prayer. Days of the holiday "Iyd Al-Fitr" (Ramazan-hait) and "Iyd al-Adkha" (Kurban-hait) from side of the Muslim community of the school there was organized a special holiday table and various gifts were distributed.
Summing up the results it is possible to say that though Islam history in Japan covers very short period, it is very eventful according to contents. In sources it is specified that contacts between the people of Japan and representatives of the Muslim world began since the 11 century, and from the 18 century to the present days develop consistently. In the 20 century the history of the relations of the Japanese society and the Muslim community is enriched with many significant events. Opening of Muslim school in Tokyo promoted transformation and enrichment of spiritual and cultural life of Muslims of Japan.
References
1. Tokyo Muslim School Album (1927-1937). Asian Cultures Research Institute, TOYO University, Tokyo, 2011. - 48 p.
2. http://www.saudiaramcoworld.com/issue/200504/the.seas.of.sindbad.htm
3. https: / / en.wikipedia.org/ wiki/Islam_in_Japan
