In the late 19th and early 20th centuries, professors of Islam in the Kazakh steppe, Alma Kraubaevna, was called the “source of the Kazakh renaissance.” Because only in 1912 in Almaty there were 288 mosques, 175 imams, 14 mullahs, 84 madrasah frames and 27 jadeite madrasahs. The madrasah mosque, destroyed during the Dzungarian invasion, was a time of restoration and rebirth. This is also called the Sufi Ascension Period. This is because Akhsun, a highly qualified religious educator, sits inside every mosque and madrassah. Some Kazakh ishans number of students reached 10-15 thousand. Before 1925, each of the Ishanov Kosdauletov and Aisariyev in the Ural province had up to 800 students. All ishanas were educated in madrassas. N. Ostroumov claims that in 1912 there were 7,290 schools and 376 madrassas in the Turkestan Territory. And the report of the regional administration for 1912 shows that in Turkestan there were 6022 schools and 445 madrassas. Each of them graduates about 200 students each year. In 1917, a Kazakh newspaper reported that 154 Kazakhs graduated from the Galiya madrasah in Ufa. Those who studied at the madrasah received religious titles such as Akhun, Ishan, Priest, Damolla, Kalpe and Mullah. In addition to religious studies, the madrasah taught astronomy, chemistry, geography, physics, mathematics, biology and medicine. An educated mullah not only taught Arabic, but also healed people and predicted the weather by looking at the stars. All figures of Alash receive old letters from the village mullah. Opens literacy in the mullah village. In October, Tashkent, Omsk and Orenburg publishing houses developed a tradition of repeating religious mysteries and legends with Nazi folklore. At that time, 90% of books had a religious form. According to the historian J. Shalginbaev, before the revolution, 854 books were published. The total circulation amounted to 2 million 251,840 books. He himself was censored, otherwise the printing houses in Kazan received 2259 manuscripts and 563 were allowed to print from them. That is, only 4/1 manuscripts were published. Imitating Muktasar and Galymkhalets Tatar greedy, Shakarim wrote the book “The Muslim Treaty”, Ibrai Altynsarin “The Muslim Handle”.
Until 1925, religious revival reached its peak in Kazakhstan. At that time, more than 90 percent of Kazakhs were religiously literate. In 1926, 458 mullahs were registered in the Zhetysu district. 90% of them are ethnic Kazakhs. There was a large cultural cluster spreading in the form of religious propaganda and mythology. Russian scientist Radlov believes that one mess of dzhumzhuma is better than a thousand mullahs walking along the steppe. Maulekey, the narrator of this rebus, says: He teaches children in the Tyumen region. Kissa, prone to legends. Fluent in Arabic, Persian, Kazakh, Tatar and Russian.”
The Bolsheviks initially did not support any harmful policy regarding Islam. When Soviet power was established, Lenin convinced the Bolsheviks: “How to appeal to Muslim workers. Have full faith. “Secondly, they could not fight with them. And the Communists who spoke Kazakh were also few. Therefore, he was silent until 1925. Instead, they held Muslim congresses to win the confidence of Muslims. In 1919 it was allowed to celebrate Kurban Ait, Oraza Ait and Nauryz in Ufa since 1924. The journal Islam was published in Ufa since 1924, because Muslims were considered literate in the USSR. In those days it was impossible to ignore them. they fought inside the party and fought among themselves. Therefore, they did not have the opportunity to keep on eye the countries of Central Asia. But he published more than half a million magazines “Atheist”, “Antireligious” and “Path to atheism” and outlined the promotion of ideas of atheism.
PASSAGE FROM THE “YASSAWI PHENOMENON” BOOK