for which he received the nickname “Muslim Luther”. Another party representative Abdurashid Ibragimov suggested overcoming the strife between Shiites and Sunnis and suggested focusing on the Japanese Empire. In 1905, an associate of Gasprinsky Nasib-bek Usubbekov created an underground organization Difai in Elizavetpole. The Young Turkish Revolution of 1908 gave a certain impetus to the development of Jadidism and contributed to their final politicization. In 1908, the Jadids began in Orenburg to publish the magazine Shuro ( 'شورا' , Council), where Rizaitdin Fakhretdinov pursued the idea of succession Volga Bulgaria , Golden Horde and Kazan Khanate. In 1917, on the wave of disintegration of the Russian Empire, Shura-i-Islam ( Council of Islam ) was formed in Tashkent, and in Kokand e was proclaimed Turkestan autonomy. The local version of the Jadidists were Young Bukharians, who professed similar ideas on the territory of Bukhara Emirate, as well as Youngokhivans. In relation to the Soviet regime, the Jadids took a contradictory position. Some entered into an alliance with the Bolsheviks took part in the formation of Central Asian socialist nations (Fayzulla Khodjaev. Abdurauf Fitrat, Sadriddin Aini, Mirzo Mukhiddin Mansurov, Majid Qadiri), and others joined the anti-Soviet Basmachi movement (Usman Khoja). Soviet Era The grand mufti who headed the board met with hundreds of foreign delegations each year in his official capacity, and the board published a journal on Islamic issues, Muslims of the Soviet East. However, the Muslims working or participating in any of these organizations were carefully screened for political reliability. Furthermore, as the government ostensibly was promoting Islam with the one hand, it was working hard to eradicate it with the other. The government sponsored official anti-religious campaigns and severe crackdowns on any hint of an Islamic movement or network outside of the control of the state. Many mosques were closed. Post-independence 1990s In the early 1990s with the end of Soviet power large groups of Islamic missionaries, mostly from Saudi Arabia and Turkey, came to Uzbekistan to propagate Sufi and Wahhabi interpretations of Islam. In 1992, in the town of Namangan, a group of radical Islamists educated at Islamic universities in Saudi Arabia took control of a government building and demanded that president Karimov declare an Islamic state in Uzbekistan and introduce shari‛a as the only legal system. The regime, however, prevailed, and eventually struck down hard on the Islamic militant groups, leaders of which later fled to Afghanistan