The Jadid movement

The Jadid movement

            The Jadid movement is a movement that came to be in the early19th Century that embraced technology, science, politics and modernity in general. Central Asia, which comprised of the Muslims of the Russian empire, before the early19th Century, was filled with Muslims who took religion to the extent of fanaticism. Apart from religious excessiveness, Central Asia in the 19^th Century was backward and full of illiteracy. Central Asia lacked technology, political embrace and modernity in general. It is through a group of plucky upstarts who are referred to as Jadids, that the effects of ignorance and backwardness were highlighted and pushed for the embrace of new ideas, new ways of thinking, technology and modernity. Jadid movement came to be as the result of the Jadid, pushing for modernity and change of how Central Asia Muslims carried out their religious beliefs.

The Jadidst approach to Islam

The Jadidst approach of Islam differed significantly from that which preceded it for it was not self-centred, but rather it was for the betterment of the society. Central Asia Islam before Jadids had turned into fanaticism and did not embrace the modernity of any kind; hence it made its people remain in backwardness and darkness. The Jadidst approach was based on forward-thinking, bold and had visionaries who did not base their thinking mainly on religion but were more motivated to make the society better. The Jadidst approach paved room for secularization through free thinking and created religious free zones established. Jadidst advocated for political ambitions and aspirations; hence it differed from the preceding Islam in Central Asia. The Jadid approach saw a unity between the Soviet Union and the Jadid that did not exist before since the Soviet Union was not for Islam. The integration of the Jadid and the Soviet Union showed how they were ready to embrace politics and new ways.

Ways we can understand Jadids as “modern.”

Jadids can be understood as modern because they acknowledged the need to embrace technology and other necessary changes that meant bringing development to society. Jadidst brought about change in education, making it more modern, which saw the introduction of printing, local language improvement, political aspirations and development and encouragement of free-thinking. Jadidst were not religious fanatics, to the extent of ignoring the need for technology and development for their people. Jadidst is seen as modern, for they acknowledged the fact that one has the right to practise their own religious will and free thinking hence secularism and free religious zones came to be.

The pitfalls of over-emphasizing the Jadids in the history of Central Asian Islam

The pitfall of over-emphasizing the Jadids in the history of Central Asian Islam is that the Jadids were small in number hence they did not have the capability of changing much. A small number means the lack of influence and a limited audience, thus have a low impact on Islam in Central Asia. Over-emphasis would mean a lot of credit is granted to the Jadids even though they had minimal influence and effect on Islam in Central Asia, which would not give an actual picture but be more biased to favour the Jadids.

The imposition of Soviet power in the 1920s and 30s undermine the foundations of Islamic society in Central Asia.

Soviet power in the 1920s and 30s imposed its own set of laws on Islam undermining the Islamic society in Central Asia. Russian scholars deemed Islam as a nomadic religion and the Quranic image of Allah as a monopolistic capitalist. The Soviet Union has based on materialism and belief that everything was possible by technical and human enlightenment thinking. It is through the idea of materialism that saw religion, Islam, regarded as old and belonged in the past. Islam became undermined by Soviet power and was fought by force or by the use of science persuasion. Through the imposition of Soviet power, Islamic education became banned, Muslim newspapers destroyed together with Muslim libraries, Muslim scholars and teachers were imprisoned, exiled or executed, and Muslim shrines brought down.

The difference between what happened after the Tsarist Russian conquest and the Soviet power regime

The Tsarist Russian conquest saw the Tsar loose to the Russians’ power over Central Asia. As a result of power loss, Central Asia was ruled by Russia, where it saw a drastic change in Islam. Before the Tsarist Russian conquest, Islam was carried out in a manner that some thought of it as backward and more of fanaticism. Islam law was followed to the latter and ceremonies carried out in accordance with the regulations. Education of Islamic teachings was done, and prayers held in accordance with the laws. Shrines and libraries were present to ensure Islam was passed to younger generations, and places of worship were available.

When the Soviet power regime came into place its when Islam started taking a turn for the worst, Islam began to being seen as old age and more of fanaticism than religion. A group of Islamists by the name Jadids tried to make it modern by incorporating science and technology. As Jadids tried to make Muslims more advanced, they went on to create secular free zones, and with no time, Islam was headed for turmoil. Islam then became illegal, leading to people practicing it behind closed doors.

Ways in which the Soviet “assault” on Islam was successful, and in which they arguably failed

Soviet assault on Islam was successful in reducing Islam practice in Central Asia because it spread fear since most Muslim scholars and teachers were either imprisoned, exiled or executed. The Soviet assault was also successful in reducing Muslim newspapers, education, libraries and shrines, for it destroyed them hence there was no material to pass down Islam. As a result of Soviet assault on Islam, secularism spread and people stopped practicing some of the Islamic teachings such as ladies being liberated from wearing traditional lady’s clothing by persuasion or by force.

Soviet assault on Islam, apart from being successful, also failed because people went on to practice Islam in disguise, organize Islamic ceremonies in disguise and pray in disguise. Islam was mainly practiced during ceremonies hence the staunch believers still went on to practice their ways. Young ones were educated behind closed doors, and knowledge passed down to them to ensure Islam was preserved. The Russian assault failed, for it was seeking to fully eradicate Islam, but it didn’t eliminate it.

Islam during the period of “mature socialism” in the Soviet Union.

During the period of mature socialism, Islam was given respect by the Soviet Union. The Soviet Union gave Islam respect by acknowledging them and wanting them to adopt loyalty amongst themselves. Islamic freedom was granted, and the Soviets even allowed Muslims to be among their council of leaders. The Soviet Muslims would denounce any news of the Soviet Muslims not being free as a way of being loyal to the Soviet Union, which offered them the free will of practicing Islam. Islam in mature socialism was becoming modern, for it took into account politics and also was concerned with the uptake of Islam by the young. Some considered this new type of Muslim as being dangerous as conservatives due to their ability to change and become modern.

Difference between the mature socialism period from the earlier Soviet period.

The period of mature socialism saw Islam being treated with respect and their leaders being incorporated into the Soviet Union. There existed loyalty between the Soviet Union and Muslims. The earlier Soviet period was, however, different because Islam was considered illegal. It began by the previous Soviet Unionist deeming Islam as old and was driven more by fanaticism. It is through this old age fanatic perception that the early Soviet Union had on Islam that led to them making it illegal. Islam, during the previous Soviet period, saw its shrines, libraries and education destroyed. Islam faced a lot of oppression from the early Soviet Union period that saw people result in practicing ceremonies hidden and in small numbers since Islam was banned during the first Soviet period, education material. However, scares were passed down to the young ones in secrecy to preserve Islam.

Unique aspects of Soviet Islam at this time

Soviet Islam, during the period of mature socialism, had some individual elements. One unique aspect is the aspect that Muslims were allowed to be members of the council of the Soviet Union. Before the mature socialism period, Islam had not witnessed this and was considered as outlaws. Another unique aspect of Soviet Islam is that Islam was allowed to be practiced freely without hiding and was urged by the Soviet Union to exercise loyalty. Soviet Islam was considered the official Islam, and this led to the aspect of an unofficial Islam. Unofficial Islam was made up of those that were being led by unregistered clerics. Unofficial Islam was a result of the enormous numbers that needed to be served hence there was a parallel exitance of Muslim laws.

What it meant to be a Soviet Central Asian Muslim

A Soviet Central Asian Muslim was a person who practiced the official Islam that had been set by the Soviet Union. Official Soviet Islam meant that the Soviets had set what they deemed to be right and ensured that the Islam they saw fit was offered to the public by registered clerics. Being a Soviet Central Asian Muslim would mean that one had to wait for their ceremonies to be provided by a registered cleric, but since they were few, a long time would pass before it happened. The long wait and the unserved Muslims led to unofficial Islam, one that was carried out by unregistered Islam clerics. Though one had to be served by a registered cleric or follow the unofficial Islam, being a Soviet Central Asian Muslim was peaceful, for it was allowed for one to practice Muslim religion.

Work Cited

Bennigsen, Alexandre et al. “Official” Islam in the Soviet Union, pp. 148–159.

DeWeese, Devin. “Journal of the Economic and Social History of the Orient 59.” It Was a Dark and Stagnant Night (‘Til the Jadids Brought the Light): Clichés, Biases, and False Dichotomies in the Intellectual History of Central Asia, 2016, pp. 37–92.

Kemper, Michael. Studying Islam in the Soviet Union, Dec. 2008, pp. 1–26.