1 Th last method of training was referred to as “Hudjra” See about this method of training; B.Babadzhanov. “Hudjra”.-Islam na territorii byshei Rossiyskoi imperii (Islam in the territory of the former Russian empire). Th encyclopaedic dictionary (under the editorship of S.M.Prozorov et. al.) M., 2001, 3rd issue, pp. 117-118. 2 Ths kerchief was not a hidjab. 3 It could be compared to visiting any society with interesting activities. 4 Here we do not speak about even more strict and severe times of total prosecution waged in the 1930-40s when even for reading djanaza or namaz it was possible to be imprisoned. See more detailed; B. Babadjanov. M. Kamilov. Muhammadjan Hisdustani And the Beginning Of Th « Great Schism » among the Muslims of Uzbekistan.-In; S.Dodoignon and K.Hisao Ed. « Islam in Politics in Russia and Central Asia (early 18th to late 20th Centuries) ». London-New York-Bahrain. 2001. pp.195- 219. 5 B. Babadzhanov. Ferganskaya dolina; istochnik ili zhertva islamskogo fundamentalizma? (Fergana valley; a source or a victim of Islamic fundamentalism?) / Central Asia and the Caucasus, No.7 (49), Stockholm, 1998, pp. 90-92. 6. We are reminded here of several hadiths of the Prophet (Peace be upon him) ordering believers to keep growing in knowledge regardless of their circumstances. 7 Political stimuli and dogmatic arguments of young seminary students of “a new wave” had been considered in a number of articles. See for example; A. Abduvahitov. Islamic Revivalism in Uzbekistan/Russia's Muslim Frontiers, Ed. by Dale Eickman, Indiana University Press, 1993. pp. 79-100. Th same author. Independent Uzbekistan: A Muslim Community in Development/ Tue politics of Religion in Russia and New States of Eurasia. Ed. Michael Bordeaux. New York. 1995. pp. 293- 305. Marta Brill Olcott Islam and Fundamentalism in Independent Central Asia/Muslim Eurasia: Conflcting Legacies. Ed. by Yaacov Ro'i. London. 1995. pp. 21-40. B. Babadjanov. M. Kamilov. Muhammadjan Hisdustani. Ibid. (In the same place there is a bibliography of the basic works.) 8 See the work by Muhammadjan Hisdustani quoted above, pp. 200-203. 9 By the way, a remarkable work by ex-muft Muhammad Sodik Muhammad Jusuf “Ikhtiloflr khakida” (« About disagreements »), Tashkent, 2003, is devoted to the analysis of the dogmatic aspect of the split and contradictions among the Muslims during the times of Perestroyka and the fist years of Independence. Here the author also remarks that some external variety in rituals was the position old-established and legalized in Islam and that it was used merely as an occasion “for achievements of defiite purposes by the opponents against Islam”. 10 B. Babadzhanov. Central Asian Religious Directorship (SADUM) background and consequences of its decay./Multivariate borders of Central Asia (under the editorship of M. B. Olcot and A. Malashenko), Carnegie Moscow Fund, an Analytical Series, Issue 2, Moscow, 2000, p. 82. Note "12". 11 See Muhammad Sodik Muhammad Jusuf ’s publication mentioned above.