Building an education system that meets modern realities is a serious task for the Muslim community in Russia today. After all, it is precisely the religiously illiterate young people who basically become adherents of radical movements. Enlightenment is one of the main activities for the Spiritual Administration of Muslims of the Republic of Tatarstan.

Mufti of Tatarstan Kamil hazrat Samigullin told the RG correspondent about what the Tatar clergy is doing to make people understand Islam correctly.

Muslims of our republic, as well as the whole country, are brought up within the framework of traditional Islamic education. However, it can be said that many do not fully understand this term. What is its meaning?

Kamil Samigullin: This phrase is easily explained - this is training based on a centuries-old spiritual heritage. And the Tatar theological school is considered one of the oldest and strongest not only in Russia, but throughout the Islamic world.

In general, in our country, two madhhabs are legal schools for the preservation of religious traditions. In the Caucasus, they adhere to the Shafi'i madhhab and the Ash'ari ideology, in the Volga region and Central Russia - the Hanafi madhhab and the Maturidite creed. All these are components of a large Sunni branch of Islam.

The well-known Tatar scholar Muhammad Murad Ramzi al-Kazani wrote back in 1908 that "Tatar imams have always been Sunnis, maturidis in their beliefs and Hanafi in their actions, and among them there were no those who spread innovations."

The basis of our education is continuity, that is, knowledge is passed along the chain from teacher to student, then to his student ... This eliminates the possibility of distortion in the interpretation of book works, moral and legal norms.

According to experts, before the revolution, the Tatar people published over 30,000 titles of scientific works. And they affected not only religion, but also other aspects of life: medicine, astronomy, geography, chemistry. And these works were appreciated in the world. We can say that we have a huge scientific base, the only thing missing is to study these sources.

Was a rich heritage lost?

Kamil Samigullin: The philosophical views of Aristotle or Plato are still being studied in almost all universities in the world, this knowledge is not considered obsolete or unnecessary. And of the publications that reflect our history, only a few hundred have been translated into modern Tatar and Russian.

Of course, the Soviet period played a significant role in this, when completely different books were considered "sacred". Several generations of our fellow citizens grew up in an anti-religious atmosphere. In Central Asia or the North Caucasus, this process was less painful - Islam has always been preserved among the people there.

Tatarstan, located in the center of the state, suffered the most damage. Imagine, in 1991, only one mosque functioned in Kazan and there was not a single madrasah. All our theological heritage was lost. But today, it can be said without exaggeration that the system of Islamic education in Tatarstan is experiencing its revival. It has already been formed meaningfully, has a sufficient material and technical base, a worthy teaching staff and meets the accepted educational standards.

Knowledge on the fundamentals of Islam in the republic is taught by more than 1.4 thousand specialists. About 30,000 people attend courses at mosques every year. And 4,000 shakirds study in higher educational institutions. The strategic task of this system is to educate the Tatar Muslim intelligentsia, which can become a spiritual and moral guide.

With the beginning of the activities of the Bulgarian Islamic Academy, the system of religious education in Tatarstan became four-stage and performs a full cycle of tasks: Sunday courses at mosques - madrassas - institute - academy. And now, in order to receive an Islamic education, one does not need to go to any country, as it was before. We can even get the title of Doctor of Sciences.

That is, the religious education received abroad had a negative impact on the Muslim community in Tatarstan and the country as a whole?

Kamil Samigullin: Assessing whether it was bad or good is wrong. But it is a fact that people who have acquired knowledge in another country change their worldview somewhat. For example, at the age of 17, a young man left for Saudi Arabia, a mono-religious state. He returns to his homeland as a 27-year-old man, whose personality was formed in conditions where there is no interreligious dialogue. He perceives our reality in a completely different way, where he encounters other realities and issues. Of course, he can have a certain impact at least on his surroundings.

Let's remember the 90s, when the beginnings of many of today's problems on religious grounds appeared in our country. Then numerous emissaries of international organizations, hiding behind religion, came and began to teach us Islam. At that time, we had a vacuum - there were no our own theologians, there were no scientists left. We, like a sponge, absorbed everything that was said. It was only later that they realized that these envoys did not act disinterestedly.

In pursuit of some goals, did they spread radical ideas and look for new followers?

Kamil Samigullin: Then in our country there really was fertile ground for people who carried an ideology of religious intolerance and extremes alien to our people under the guise of charitable. But if you delve into history, then we can say that Islamic radicalism originated after the 18th century, when European powers attempted to colonize states with a predominantly Muslim population. It may sound loud, but Muslims have been chosen as a kind of global victim.

The worst thing is that this is how it happened: people believed in the falsehoods that were preached. How else to deal with Muslims? You can't take them with drugs or alcohol. It remains only to instill in their minds the idea of ​​a holy war in the name of Allah, taking advantage of their illiteracy.

Islam has been denigrated, but in reality it is not filled with malice, and history has proven this for many centuries. Muslim empires, which occupied leading positions in the world at a certain period, had the opportunity to destroy other faiths. But this was not done; on the contrary, conditions and opportunities were created for their development.

In addition, religion and science have never been opposed in Islam. Muslims understood that everything on Earth was created by the Lord, which means that any scientific processes and phenomena cannot contradict our religion, they are natural.

Examples of Greek philosophy can be cited as an example. They have come down to our times largely thanks to the scientists of Baghdad, where they were preserved at the university, which is called the "House of Wisdom" in Russian. In the 10th century, these works were translated into Arabic. Subsequently, the Europeans restored them from translations.

Muslims have always praised culture as well. The Turkic word "medeniyat", meaning "culture", came from the name of the city of Madani - known to us as Medina. At the heart of its existence were the ideas of equality, people differed only in their piety.

In this city, many foundations of true Islam were formed. As, for example, the institution of zakat - an annual mandatory tax in favor of the poor. Zakat is intended to establish the principles of social justice in society and helps to relieve social tensions in society between different categories of the population. After all, not only religious illiteracy serves as a breeding ground for terrorism and extremism, social discontent also plays a role here.

That is why it is in our interests to help people suffering from drug addiction or alcoholism, as well as those who find themselves in places of detention. After all, they walk along the same street with us, they go to places where our children play. Not finding support in a healthy society, they get it from people who promise greatness and go to heaven. Unfortunately, there are many bad results here.

What exactly is the preventive activity of the Spiritual Muslim Board of the Republic of Tatarstan in countering extremist views?

Kamil Samigullin: Comprehensive work is underway in many areas. First of all, this is information counteraction. In the modern world, information is almost impossible to localize or prohibit. It can only be defeated by other information. We have organized a spiritual and educational campaign in the media, there are several media projects.

The main achievement in this area was the Muslim TV channel Khuzur TV, which broadcasts in cable format on the territory of Tatarstan and Bashkiria. There are print media, books are published, Internet resources are working. Of course, they do not cover everyone, but the total audience has already approached a million people.

In general, it must be said that in reality there are very few ideological terrorists and extremists. Most of them are dissatisfied with their social position. But after all, a person simply will not have time for any radical thoughts if he is busy with business and taking care of his family. It is important to direct him to this, which literate people should do, because if a medical error can cripple a person’s health, then an imam’s mistake can cripple the soul.

In addition, for the practice leaders from the university, the head of the practice department and the faculty leader conduct systematic individual consultations on the organization and conduct of students' practice, as well as the implementation of the goal and objectives of the practice, the content of the practice program, the implementation of individual tasks, the preparation of student reporting documents, filling out reporting documents of the head of practice from the university, conflict resolution, etc.

Findings. An important link in the professional training of specialists in the field of physical culture and sports is practice. When studying, students undergo a number of different educational and industrial types of practice, which are defined by the Federal State Educational Standard of the Russian Federation. Each of them ensures the progressive professional growth of future specialists. The success of the practice largely depends on the nature of the training, the organization of the practice, as well as the level of preparation of the head of the practice of students from the university.

The head of student practice from the university is a professionally competent teacher who has practical experience in a general educational organization (institution), who is ready to personally demonstrate what is required of students, and not just tell them about it, who takes a creative approach to business. At the same time, he is a responsible, sociable, intelligent, tolerant, demanding teacher.

An analysis of many years of experience allows us to identify the following roles of the head of practice of students from the university, which he performs during the period of practice, arising from the purpose and humanistic essence of his interaction with the student-trainee:

- "methodologist" (covers practical actions from the standpoint of various concepts, demonstrates the integrative connection between theory and practice, reflects the theoretical foundations of technological solutions and methods of interaction);

- "didactician, methodologist" (helps students in the implementation of the principles of general and particular didactics, owns a methodological arsenal, encourages the productive organization of educational and educational situations);

- "psychotherapist, facilitator" (contributes to the optimistic creative well-being of the student-trainee, provides pedagogical support, taking into account his individual psychological characteristics);

- "analyst" (accompanies the activity of a student-trainee on the basis of the dynamics of his achievements and overcoming difficulties, stimulates the process of self-correction and self-realization on the basis of individual and collective reflection, denies evaluativeness in his own and other people's judgments);

- "educator" (forms a professional position, encourages the student's authorship, makes pedagogically appropriate decisions, participates in a joint search during practice).

Literature:

1. Pedagogical practice in elementary school / G. M. Kodzhaspirova, L. V. Borikova, N. I. Bostandzhieva and others - M .: Publishing Center "Academy", 2000. - 272 p.

2. Psychological foundations of the pedagogical practice of students: textbook. allowance / Ed. A. S. Chernysheva. - M.: Ped. Society of Russia, 2000. - 144 p.

Pedagogy

doctor of pedagogical sciences, professor Mukhametshin Azat Gabdulkhakovich

Federal State Budgetary Educational Institution of Higher Education "Naberezhnye Chelny State Pedagogical University" (Naberezhnye Chelny); applicant for the degree of candidate of pedagogical sciences Miniakhmetov Rafik Radikovich

Muslim religious organization "Professional educational organization" Naberezhnye Chelny madrasah "Ak mosque" of the Centralized religious organization - the Spiritual Board of Muslims of the Republic of Tatarstan (Naberezhnye Chelny)

THE ROLE OF THE TRADITIONAL SYSTEM OF EDUCATION OF THE MADRESSA IN THE DEVELOPMENT OF THE PEDAGOGICAL SPACE OF THE TATARS PEOPLE

Annotation. The article is devoted to revealing the role of traditional madrasas in the development of the pedagogical space of the Tatar people. The spread of radical movements and extremism in Muslim communities in the context of globalization requires us to rehabilitate and study the centuries-old experience of the traditional Islamic education system. Before the emergence of new-method (jadidist) madrasahs at the end of the 19th century, the entire system of education of Muslims of the Volga region was old-method (kadimist). Most of the Tatar educators, such as Sh. Marjani, K. Nasyri, Kh. Faizkhanov, R. Fakhrutdinov, G. Barudi, received a fundamental education in traditional madrasahs. The unique culture of the Muslim peoples of the Volga region also owes its origin and development to the old-method system of education and upbringing. The traditional education system of the madrasah had a huge impact not only on the development of the Muslim community of the Volga region, but also on strengthening the stability and development of the Russian state. Jadidism, as an educational and pedagogical movement, also owes its origin to the old-method education system. The authors came to the conclusion that the traditional education system of the madrasah: 1) is an integral part of the pedagogical space of the Tatar people; 2) has a good educational and educational potential; 3) needs to be studied and rehabilitated.

Key words: confessional school; Tatar madrasahs; traditional values; Islam; history of pedagogy.

Abstract. The article is dedicated to the role of traditional (kadimistic) madrasas in the development of the pedagogical space of the Tatar people. The spread of radical movements and extremism in Muslim communities in the context of globalization requires us to rehabilitate and study the centuries-old experience of the traditional system of Islamic education. Before the advent of the new-method (jadidistic) madrasas in the late 19th century, the entire educational system of the Muslims of the Volga region was a traditional. The majority of the Tatar scholars and

educators, such as Sh. Marjani, K. Nasyri, H. Faizhanov, R. Fakhrutdinov, G. Baroudi received a fundamental education in the traditional madrasas. The unique culture of the Muslim peoples of the Volga region also owes its origin and development to the old method system of education and upbringing. The traditional system of madrasah education has had a huge impact not only on the development of the Muslim community in the Volga region, but also on the stability and development of the Russian state. Jadidism (modernism), as an educational and pedagogical movement, also owes its origin to the old method system of education. The authors concluded that the traditional system of madrasah education: 1) is an integral part of the pedagogical space of the Tatar people; 2) has good educational potential; 3) needs to be studied and rehabilitated.

Keywords: confessional school, Tatar madrasas, traditional values, Islam, history of pedagogy.

Introduction. The relevance of Islamic education, the study of its history is beyond doubt. Not only religious scholars and spiritual leaders recognize this, but also the statesmen of our country. There is an understanding of the importance of educating Muslim youth on traditional Islamic values, they state the great role of Muslims and, above all, spiritual leaders in strengthening interethnic and interreligious harmony. The connection of morality and ethics with traditional religious values ​​is undeniable. In an interview with Time magazine on December 12, 2007, President of the Russian Federation V.V. Putin said: “When solving managerial issues, when formulating managerial tasks, we, of course, must first of all be guided by common sense. But this common sense must be based on moral principles. No, and cannot be, in my opinion, in today's world of morality and morality in isolation from religious values. In our opinion, the secularization of society, the consumer attitude to life leads not only to the loss of traditional spiritual values, but creates problems of a personal, social and global nature. Many problems of our time, such as demographic, environmental and social, are inextricably linked with the loss of the moral foundations of traditional society. Of particular concern is the disintegration of the family institution, which leads to the degradation of society. A degrading society in which alcoholism, drug addiction, prostitution, suicides, murders are widespread, children's homes and nursing homes are degenerating, have no prospects for further development. The presence of material wealth in the absence of a spiritual and moral component does not guarantee society and the individual security from various cataclysms. Economic crises in the most developed countries (banking crisis, mortgage crisis) forced us to rethink the moral foundations of the consumer society, to look for non-standard solutions to modern problems, including through the return and study of traditional values. The advanced countries have taken up the study, an attempt to adapt and implement the system of Islamic banking, insurance, family law. All this enhances the relevance of studying the role of Muslim spiritual and moral upbringing and education.

The purpose of this study is to study the role of the traditional system of education of Tatar madrasahs in the development of the pedagogical space of the Tatar people.

Presentation of the main material of the article. Without creating good conditions for Muslim religious education, taking into account the centuries-old traditions of the old method of education, it is impossible to solve the problem of the increasing pressure on the Muslim community of radical ideas, alien movements, and misanthropic ideologies. The resurgent religious self-consciousness of our people must be directed into a legal creative channel. The internal potential of the Muslim community of the Volga region, understanding and assistance from the state provide opportunities for this. President of the Russian Federation V.V. Putin at a meeting with the muftis of the Spiritual Administrations of Muslims of Russia in Ufa on October 22, 2013 said: “Russian Islam has every opportunity, relying on centuries-old domestic experience in the system of religious education and the richest theological heritage, to have its say in development, Therefore, one of the most important tasks is to recreate our own Islamic theological school, which will ensure the sovereignty of the Russian spiritual space and, which is of fundamental importance, will be recognized by the majority of Muslim scholars in the world. This school should respond to the most current events both in Russia and in the world as a whole, give its own assessments that will be understandable and authoritative for believers. In the light of the foregoing, the President of the Russian Federation V.V. the proposal of the leadership of Tatarstan and the leading spiritual administrations of Muslims on the creation of the Bulgar Islamic Academy was supported. To solve the tasks set, the centuries-old domestic experience in the system of Islamic religious education requires comprehensive research.

Before the spread of new method schools (yatsa ysul) of the Jadid direction, the entire system of education of Muslims of the Volga region was based on the Kadimist platform. Starting from the time of the Bulgar state (VIII - XIII centuries) and until the revolution of the 17th year of the XX century, Kadimism, as a social and pedagogical phenomenon, created, developed and disseminated a unique religious, educational, philosophical system of education and upbringing of peoples living not only in territory of modern Russia (the Volga region, the Urals and the North Caucasus), but also in some CIS countries. The opinion of those who consider Kadimist education to be defective, following the ideological clichés of Soviet times, is erroneous. The education system, which not only survived, but also developed and spread, and brought up entire nations, outstanding scientists, gave them education, culture, science, despite its autonomy, in a multinational and multi-confessional environment, without the support of the state, cannot be flawed. .

Almost all Jadidists received a fundamental education in old-method madrasahs, from old-method mudarrises, and entered the tarikats through Sufi teachers. Among them are such outstanding figures of the Tatar people, educators, as Sh. Marjani, K. Nasyri, Kh. Faizkhanov, R. Fakhrutdinov, G. Barudi. The famous Abunnasr al-Kursawi, who was the first to bring a stir into the measured religious life of the Volga Muslims, was a pupil of the Tatar old-method madrasahs and Bukhara. He was educated in the famous madrasah of the village of Machkara, Malmyzh district, under Sheikh Muhammadrahim ibn Yusuf. Then in Bukhara, and studied with Bukhara scientists. He joined the Sufi tariqa through sheikh Niyazkoly at-turukmani. After returning, he studied the works of Ghazali "Ihya gulum ad-din". Another great representative of the founding fathers of Jadidism is Shigabuddin Marjani. Until the age of 20, he studied in the village of Tashkichu with his father, a scholar of mudarris. From 1838, he studied for 5 years in Bukhara, and then moved to Samarkand. And as Jamaluddin Validi says, it was in Samarkand that a turning point took place in the theological worldview of Marjani. He returned to his

homeland only in 1849 from the center of Muslim scholasticism with already formed Jadid views. Kayum Nasyri is one of the outstanding figures of the Tatars of his time, who was also educated in the old-method madrasah of Kazan, his father was a Kadimist mullah. Kayum Nasyri taught the Tatar language at a teacher's seminary in Kazan and compiled a Tatar-Russian phrasebook for students and shakirds. He is the author of textbooks in many branches of knowledge: the Tatar language, arithmetic, geography, geometry, history, botany and morality. He also published calendars from 1871 to 1897. And what is remarkable, he wrote a sermon manual for the mullahs in Arabic. He also has an essay on the Islamic creed, Gaqaid Islamiyya. He is a pioneer in the creation of the Tatar literary language. Many Tatars who were educated in old-method madrasahs worked in the university printing house. P.V. Znamensky wrote that “according to his habit of reading a book, a Tatar learns Russian literacy quite easily ... It is curious that in the university printing house the Tatars were always considered one of the best workers for local scholarly journals of the university and the theological academy.”

Galimzyan Barudi, the famous mudarris, the founder of the Muhammadiya madrasah and the author of new method textbooks, studied in one of the madrasahs of Kazan. After graduating from the madrasah, which at that time was naturally old-method, he continued his studies in Bukhara. In 1881 he returned to Kazan as an imam and mudarris and began his teaching and educational activities. Being already a Jadidist, he joined the Sufi tariqa through Zainulla Ishan Rasulev, took the Ijaz from him and was engaged in the education of murids, for which he was criticized by some of his students.

Old-method madrasahs were not only a source of enlightenment and education of the Tatar people, but also a source of culture. The musical culture of the Tatars until the 20th century developed in the form of oral musical creativity. One of the largest and most widespread groups of epic songs are baits, munajats and samples of the so-called book singing. How did this musical and literary creativity arise, spread and become popular? Only through the old-method madrasahs and mektebes, through their Shakird students. Jamaluddin Validi gives some examples of this in his book: “Even episodes that mattered only for the inner school life were rarely left without a special song. When rewriting songs, the main attention was paid to the aesthetic side of the work. It consisted of various decorations with all kinds of paints, for which there was a separate box in the student's chest, skillfully attached to the walls of the chest "; “In addition, some of the students traveled around the villages with their songs and sang them, going around the houses.” The most famous baits, munajats, salavats, legends (poems) begin with praises of the Almighty, prayers for the prophet. They also mention a madrasah. For example, one of the most famous baits “Sak-Sok” begins with the words: “There is a bookshelf in the madrasah. Let us hear the bait of Sak and Sok.” The Tatar lullaby contains the words “when he grows up as an adult, he will go to a madrasah; when he goes to the madrasah, he will become a scholar.” All this indicates that the source of these folk treasures were madrasahs. Shakirds were engaged in copying books, translating them from Persian and Arabic into Turkic languages, compiling comments on educational books. In 1872, the inspector of the Tatar, Bashkir and Kyrgyz schools of the Kazan educational district V.V. Radlov wrote: “The mental development of shakirds is quite significant and, despite all the one-sidedness of their knowledge, shakirds are mentally much higher than our teachers in parish, city schools.”

All the achievements of the Muslim community of the Volga region, especially in the spiritual and cultural sphere, were the result of the work of imams and mudarrises. The whole life of Muslims flowed around the mosque and madrasah. Almost every Tatar village, mahalla had a mektebe and a madrasah. Murad Ramzi cites in his book a translation of the article "Christianity, Islam and paganism in the east of Russia" from the magazine "Russian Messenger" No. 3 of March 1883. It states that there are 418 mektebes in the Kazan province, in which 20,379 students study. There are 358 mektebes in the Ufa province, in which 12866 students study. But to be precise, there are 730 mektebes in the Kazan province, and more than a thousand in the Ufa province, in which more than 40,000 students study. Thus, in the Kazan province for every 730 people there was one mektebe with 13 students. And in the Ufa province for every 780 people there was one madrasah with 20 students. As a result, the number of literate Tatars was 60 percent. The author of the article urged to be honest and admit that it was not the large number of mektebes that caused the Tatars to strive for literacy, but the fact that these mektebes had solid foundations compared to our schools. And that their basis and subject were religious and moral knowledge. He also equated the graduates of the Tatar madrasas who went to Mavarennahr to continue their studies with the graduates of the Russian higher schools who after that went to the higher educational institutions of Europe. Sh. Marjani also provides data on the number of mosques and madrassahs run by the Spiritual Administration. According to these data, in 1856 there were 3850 mosques and 1569 madrasahs. And in 1899 there were 4611 mosques and 5782 imams and mudarrises. If we take into account that usually only one imam worked in one mosque, then 1171 mudarrises were engaged only in teaching. And each of them was a professional in his field, a scientist and a teacher.

It is noteworthy that, despite the fact that all the more or less well-known mudarrises studied in the madrasah of Bukhara, returned and organized their own madrasahs, no threat to the statehood of Russia came from them and their pupils. On the contrary, they were ardent patriots of their homeland, statesmen, and at the same time zealously adhered to the religious principles of the Muslim religion according to the Hanafi madhhab. Tatar mudarrises and shakirds were respected in Bukhara and among the Kirghiz (modern Kazakhs). In the summer, some students went to the Kyrgyz villages to read the Koran, which also earned them money. Many Tatar scientists had weight among the Bukhara scientists, they were received by the emirs of Bukhara and Egypt. But they never used their authority and their influence to stir up hostility or for political purposes. Although they had a huge impact on the minds and moods of the people. Evidence of the positive role of Kadimist madrasahs in the development of the Volga peoples, stability and development of the Russian state are the words of Empress Catherine II about the construction of mosques and schools, confirmed by the decree on Kyrgyz affairs on November 27, 1785 (point seven). She advocated the creation of "Tatar schools following the example of Kazan" and the invitation of mudarris teachers from among the Kazan Tatars. The Kadimist system of education and upbringing nurtured Jadidism as an enlightenment movement. But it must be emphasized that Jadidism, as a socio-political movement, in no way

associated with the traditions of Kadimism, cut off from the centuries-old roots of the pedagogical space of the Tatar people.

Why was the Kadimist education system able to achieve excellent results, was it able to win the minds and hearts of the majority? The Kadimist education system is a confessional Muslim education system based on the traditional values ​​of the Islamic religion. The Islamic religion did not conquer the living space of the Tatar people, but conquered the minds and hearts of people. How, with what qualities characteristic of her, did she achieve this? As we know, the values ​​of the Islamic religion have taken root in the pedagogical space of the Tatar people due to such qualities as the desire for bodily and spiritual purity, enlightenment, social stability, harmony with nature, surrounding people and oneself. Under the influence of the Kadimist education system, the Muslim community of the Volga region was constantly in the process of self-improvement. When, in the late 19th and early 20th centuries, the opportunity arose to receive a good education in such centers of Islamic education as Cairo, Istanbul, Mecca and Medina, parents began to send their children there to study. After some time, having studied, they began to return to their homeland. As a contemporary of M.M. Ramsay, some of them returned "completely devoid of religiosity, Muslim customs (morality, decency) and orthodoxy". Therefore, parents stopped sending their children there to study. In modern terms, Kadimist education satisfied the spiritual needs of the people: educational, religious, educational. The educational function of the Kadimist madrasahs and mektebes was brought to perfection.

As we see it, the experience of the Kadimist education system is in demand more than ever in our difficult and turbulent time of intra-confessional, inter-confessional and inter-civilizational threats. There is a need to study the foundations of the Kadimist education system.

Findings. As a result of studying the role of traditional Tatar madrasahs in the development of the pedagogical space of the Tatar people, the following conclusions can be drawn that the traditional education system of madrasahs: 1) is an integral part of the pedagogical space of the Tatar people; 2) needs study and rehabilitation; 3) has a good educational potential, and requires adaptation for use in Muslim religious professional educational organizations.

Literature:

1. Almazova A.A. Artistic culture of Tatarstan in the context of social processes and spiritual traditions: essays / A.A. Almazov. - Kazan: Kazan. un-t, 2013. - 248 p.

2. Validi D. Essay on the history of education and literature of the Tatars / D. Validi. - Kazan: Iman, 1998. - 160 p.

3. Znamensky P.V. Kazan Tatars. Kazan Tatars (Alsu Zeydullina ter^emesende) / P.V. Znamensky. - Kazan: "Millet" Nash., 2015. - 80 p.

5. Islamic dogma in textbooks and works of Tatar authors of the early 20th century: reader / comp., introd. and note. R.R. Safiullina - Al Ansi. Kazan: Kazan University, 2013. Part 2. 168 p.

6. Mayor ^ani Sh.B. Mestafadel-ehbar fi ehvali Kazan ve Bolgar (Kazan hem Bolgar hellere turynda faydalanylgan heberler). Kyskartyp tezelde. - Kazan: Tatars. whale. neshr., 1989. - 415 b. (in Tat.).

7. Mukhametshin A.G. The history of the development of pedagogical thought, enlightenment and education of the Tatar people in the 16th - early 20th centuries. Textbook / A.G. Mukhametshin. - Naberezhnye Chelny: FBGOU VPO "NISPTR", 2012. - 254 p.

8. Mukhetdinov D.V., Khabutdinov A.Yu. The history of the spiritual administrations of Muslims in Russia in the XVIII-XXI centuries: Textbook / Ed. ed. D.V. Mukhetdinov. - N. Novgorod. 2012. - 260 p.

9. Ramzi M. Talfik al-akhbar va talkyykh al-asar fi vakaig Kazan va Bulgar va muluk at-tatar [Schedule of messages and analysis (analysis) of legends about the events of Kazan and the Bulgars and the kings of the Tatars]. In 2 volumes - Beirut: Dar al-kutub al-ilmiya, 2002. Vol. 2. - 528 p.

10. Transcript of the beginning of the meeting of the President of the Russian Federation V.V. Putin with the muftis of the Spiritual Boards of Muslims of Russia in Ufa. 10/22/2013. Access mode: http://www.cdum.ru/news/44/3511/.

Pedagogy

Senior Lecturer of the Department of Information Technologies and Methods of Teaching Computer Science Mutsurova Zalina Musaevna

FSBEI HE "Chechen State Pedagogical University" (Grozny)

METHODOLOGICAL ASPECTS OF TRAINING FUTURE RURAL SCHOOLS TEACHERS TO USE REMOTE TECHNOLOGIES IN PROFESSIONAL

ACTIVITIES

Annotation. The article considers data on a study conducted in the Chechen Republic, which mainly consists of rural regions that are geographically distant from each other. It is described that the problem that prevents the intensive use of the information and educational environment is the lack of personnel ready to use such technologies in professional activities. One of the features of the basic school, both urban and rural, is the presence of an information and educational environment. It is considered how, through the IEE of a rural school, integrative tasks related to both the educational process based on the use of traditional technologies and the involvement of distance technologies in teaching children with disabilities and for the implementation of inclusive education can be solved.

Key words: distance learning, educational organizations, educational information environment, rural schools, small-class schools, learning specifics.

Madrasahs in the cities of the Volga region existed at least since the era of the Golden Horde, but were destroyed after the fall of the Kazan and Astrakhan khanates in the 1550s. At the turn of the XVII-XVIII centuries, the revival of Muslim learning among the Tatars begins.

In the first half of the XVIII century. we can talk about madrasas in the villages of Adai (Adaevo), Karil, Simet, Ura, Tashkichu and Tyuntyar in Zakazanie, Taisuganovo (Almetyevsk region), Sterlibash (Sterlitamak region). They arose where the control of the authorities was weaker, since waves of Christianization periodically followed one after another until the mid-1750s. Probably, only the last four madrasahs can be called stable, since, unlike the Muslim states, for the madrasahs of Russian Muslims, the identity of the mudarris was decisive in this period.

Madrasahs of the Volga-Ural region in those years did not have waqfs, so they could not turn into corporate institutions. After the death of the mudarris, the rural madrasah often collapsed. Here remoteness became already a negative factor. The future was in the villages, which are both economic centers (such as Machkara and Kyshkar), or urban Muslim settlements (Kargala and Kazan).

The revival of education in the madrasah was led either by the Tatars themselves, who often received education in Muslim countries, or by immigrants from Muslim states, mainly the Caucasus and Bukhara.

The most famous madrasahs for their level of teaching and freethinking were located outside Kazan and Kargaly, but in Kyshkar (Arsky district), Machkara (Kukmorsky district), Sterlibash (Urals). Only the creation of Mardzhania in Kazan in the 1870s, Khusainia in Orenburg and Rasuliya in Troitsk in the 1890s. marked the beginning of the tradition of the predominance of the theoretical level of urban madrasahs over rural ones in the Volga region and the Southern Urals. In the absence of noticeable technological progress, the goal of the madrasah is to train the spiritual and secular national elite.

The revival of professional education and the creation of a new generation of ulema, as the intellectual and cultural elite of the region, became the most important process in the development of Muslim education after 1552. According to the missionary Ya. into a strictly organized mass, in which the slogan "one for all and all for one" is often implemented in practice.

The Tatars of Seitova Posad (Kargaly) in 1745, who voluntarily resettled from the Kazan region, were the first Muslims of Russia to receive the rights of a corporation, including freedom of religion and exemption from recruitment duty, provided that all members of the corporation participate in trade with the Muslim East. Only 200 families were allowed to live there. Kargala receives the rights of the settlement, and the Town Hall is created there. Riza Fakhretdin noted that for the first time after the fall of the Kazan Khanate, "the officially recognized national-religious life of the Tatars was being revived."

In the second half of the 18th - the first third of the 19th centuries. The Kargaly madrasahs were the largest complex of professional religious education among the Tatars. They were Islamic educational institutions of the Central Asian type.

It was the graduates of Bukhara who created almost all the famous madrasahs of the Volga-Ural region. The Central Asian education system was the main example and role model.

From the point of view of continuity and regional coverage among rural madrasahs, the most indicative was the Machkara madrasah - a madrasah in the village of Machkara (Maskara) of the Kazan district and province, now the Kukmorsky district of Tatarstan. The existence of a madrasah in the village of Machkara dates back to at least 1758.

For Kazan, starting from the second quarter of the 19th century, the Apanaevsky madrasah became the center of education. Its formation dates back to the 1770s, when the second stone mosque was built in Kazan.

The history of the Madrasah "Mardzhaniya" dates back to 1770, when the construction of the first cathedral mosque ("Yunusovskaya", then "Mardzhaniya") was completed in Kazan. Sh. Marjani was the first to create a classical type of madrasah, in which mudarris was an absolutely independent figure. Sh. Marjani really created a new type of relationship between the mudarris and the head of the parish and between the teacher and students. Sh. Marjani's model was primarily a scientific and educational model. He created a mutavalliat (board of trustees) on the basis of the madrasah and received a sanction for its existence in the OMDS, that is, he removed the madrasah from subordination to a specific bai. In the future, as a rule, madrasahs, independent of the bais and controlled by the boards of trustees, became the centers of the social movement.

Sh. Marjani reformed his madrasah. He sought to draw the attention of students to such contemporary works as the works of the Turkish enlightenment writer Ahmad Midhat.

Among his students were the outstanding scientist Khusain Faizkhanov; historian Murad Ramzi; the author of the first new method alphabet in the Tatar language Shakirzhan Tagiri; as well as public figures: lawyer, city leader, deputy of the First State Duma, member of the Central Committee of the Ittifak party and editor of the first Tatar newspaper of Kazan Kazan Myukhbire Said-Girey Alkin; prominent city figure Mukhammed-Sadyk Galikeeva; imam and mudarris, member of the Ittifaka Central Committee and muhtasib of the Kazan province Gabdulla Apanai; Kazy TsDUM Kashshaf Tarjemani. After the death of Sh. Mardzhani, his son Burkhanutdin Mardzhani could not adequately continue his father's work.

At the turn of the XIX-XX centuries. The founder of Jadidism, Ismagil Gasprinsky, managed to ensure the unity of the national elite. The centers of Jadidism among the Tatars were the madrasahs "Muhammadiya", "Apanaevskoye" (both in Kazan), "Galia", "Usmaniya" (both in Ufa), "Khusainiya" (in Orenburg), "Rasuliya" (in Troitsk), "Bubi ”, where the program included teaching religion based on the Koran and Sunnah, the history of Islam, Arabic, Russian and Tatar languages, Turkic-Tatar history and scientific disciplines.

Madrasah "Muhammadiya" ("Galeevsky") in Kazan was established in 1882 by the imam of the 5th cathedral mosque of Kazan, Galimdzhan Muhammetzyanovich Galeev (Barudi) and his father, the merchant Muhammetzyan Galeev, in whose honor it was named.

The first stone in the foundation of the main building of the madrasah was laid in 1891 by the outstanding sheikh of the Naqshbandiya order, Zainulla Rasuli, whose murid was Galimjan Barudi. It became the first Jadid madrasah in Russia, when in 1891 Barudi began to teach shakirds. For 14 years, they studied here Arabic, Turkish, Russian, rhetoric, calligraphy, mathematics, geometry, physics, geography, psychology, methodology and pedagogy, medicine and hygiene, jurisprudence, philosophy, general history, the history of Russia, the history of the Turkic peoples and other items. Religious subjects in the Jadid version included fiqh (law), faraiz (the science of the rules for the division of property), tafsir (the interpretation of the Crown), hadith studies, sira (the biography of the Prophet Muhammad), aqida (dogmatics), akhlaq (the foundations of morality), the history of Islam , Islam and other religions. Barudi invited prominent representatives of science and culture, political and public figures to the madrasah to conduct classes, including Dr. Abubekr Teregulov, members of the Central Committee and the Kazan Bureau of "Ittifaka" Said-Girey Alkin and Yusuf Akchura. In 1904–1905 the latter for the first time gave a course of Turkic history and political history among the Tatars.

In "Muhammadiya" there were up to 500 students and 20 mugallims (teachers). Prominent ulema taught here, who formed the core of the authors of the journal "Din wa-l adab": Akhmetzhan Mustafa, Kashshaf Tarjemani, Muhammad-Najib Tyuntyari, Sheher Sharaf. They largely formed the basis of the Jadid textbooks on religious subjects. Mufti of the OMDS Muhammad-Safa Bayazitov, scientists and public figures: Khuja Badigi, Said Vakhidi, Gaziz Gubaidullin, Gimad Nugaybek, Gali Rakhim, Galimdzhan Sharaf were educated in "Muhammadiya"; revolutionaries: Khusain Yamashev, Kamil Yakub; writers: Fatih Amirkhan, Zarif Bashiri, Fathi Burnash, Majid Gafuri, Kamil Tinchurin, Galiaskar Kamal, Naki Isanbet; artist Zaini Sultanov; diplomat Ibrahim Amirkhan, Hikmet Bikkenin; composers: Sultan Gabyashi, Salih Saidashev; artist Baki Urmanche. In 1917, Galimdzhan Barudi was elected mufti of the Central Muslim Spiritual Muslim Board (until his death in 1921), and his murids Kashshaf Tarjemani and Gabdulla Suleimani were Kazyy. "Muhammadiya" is associated primarily with the ulema, national public figures, who were forced to become only scientists in the humanities in the Soviet era and representatives of the creative intelligentsia. In addition to a number of representatives of the creative intelligentsia, almost all of them were repressed.

Apanaevskoe madrasah ("Kulbue", "Kasimiya"). At the end of the 19th - beginning of the 20th centuries. under G. Barudi's colleague Mudarris Muhammad Kasim Salikhov (since 1899), the enlightener Ahmad-Khadi Maksudi, the father of the Bashkir autonomy and the outstanding Turkologist Ahmad-Zaki Validi, playwright Gafur Kulakhmetov taught at the madrasah. Here in the late XIX - early XX centuries. Galidjan Barudi, outstanding Tatar writers Zagir Bigi and Gayaz Iskhaki, scientist Musa Bigi, politician, chairman of the Milli Idare (National Administration) Sadretdin Maksudi, writers Muhammed Gali, Afzal Shamov, folk singer Kamil Mutygi, linguist Muhammetzhan Fazlullin studied.

The Khusainia Madrasah in Orenburg was founded in the 1889–90 academic year by millionaire brothers Akhmet Bai and Gani Bai Khusainov. The course of study was 14 years. In the madrasah, such religious disciplines as fiqh, ysul fiqh, faraiz, tafsir, hadith studies, sira, aqidu, ahlak, the history of Islam, vaaz va hitbat (the art of preaching) were taught in the Jadid version. At the same time, disciplines of the natural science cycle were also taught: physics, chemistry, geometry and trigonometry, psychology, logic, elementary law (non-Muslim), hygiene and medical knowledge, political economy and trade, accounting. But the madrasah was primarily famous for its humanitarian cycle. Madrasah students studied Russian, Arabic, Farsi, French, German. Shakirds were taught Tatar, Russian, Arabic, Persian literature. In the madrasah, world and Russian history, the history of the Tatars were studied.

In "Husainia" there were up to 500 students and 35 Mugallims. Shakirds of the madrasah continued their studies at Cairo "al-Azhar", Istanbul and Beirut universities. At the same time, a number of shakirds continued their education in Russian universities. Among the teachers of the Tatar language and literature in different years were such classics as Sharif Kamal, Sagit Rameev, Jamal Validi, Fatih Karimi. The madrasah produced such classics of Tatar literature as Jaudat Faizi, Tukhfatulla Chenekey, Hadi Taktash, Musa Jalil, writer and public figure Afzal Tagirov. Jamal Validi, Fatih Karimi, Gabdrakhman Sagdi should be mentioned among the outstanding specialists in the Tatar language and literature. The madrasah was famous for the authors of textbooks on the disciplines of the natural science and literary cycles.

Riza Fakhretdin (mufti of the Central Muslim Spiritual Directorate of Music in 1921-1936), Musa Bigi, Tahir Ilyasi taught at the madrasah, studied - Dzhihangir Abzgildin (rector of the Ufa "Usmania" and secretary of the "Golyamalar Shurasy (Council of Ulemas at the Central Muslim Spiritual Directorate), Gabdulla Shnasi, Zakir Kadyri. In the pre-Soviet period, the madrasah and its board of trustees were the centers of social activity of the Muslim liberals of Orenburg, including State Duma deputies Mukhmad-Zakir Ramiev (Derdmend), Gaisa Enikeev, the leader of the Orenburg Muslim Provincial Bureau F. Karimi. in the Southern Urals Unlike Kazan and Ufa, where madrasahs were liquidated and did not become training centers for the Soviet elite, the Khusainia madrasah was renamed the Tatar Institute of Public Education (TINO), retained its teaching staff until 1925.

Madrasah "Rasuliya" at the Fifth Cathedral Mosque of the city of Troitsk, Orenburg province (now the Chelyabinsk region) was founded in 1884 at the expense of the Kazakh bai Altynsarin by sheikh and mudarris Zainulla Rasuli.

"Rasuliya" from the very beginning was the largest center of the Naqshbandiyya order in Russia, where tens of thousands of murids from regions from the Volga region to China flocked to the sheikh. There were especially many Muslims in the Orenburg province, the Ural and Turgai regions (both are now Kazakhstan). In the beginning, "Rasuliya" was a purely confessional educational institution, where the traditional theological disciplines of logic and kalam prevailed in the curriculum. But Rasuli was an opponent of scholasticism, so teaching in the madrasah. concentrated on the study of the Koran and hadiths based on the theological works of Gabdunnasyr Kursavi and Shigabetdin Marjani.

Sheikh Zainulla rather quickly handed over the madrasah to his son Gabdurrahman (mufti of the Central Muslim Spiritual Board in 1936–1950). Gabdurrahman finally rebuilt the madrasah in the Jadid way. The teaching program included fiqh, ysul fiqh, faraiz, tafsir, hadith studies, sira, aqida, akhlaq, and the history of Islam. Among the secular disciplines were Tatar, Arabic and Russian languages, calligraphy, reading, Russian, Tatar and general history, logic, ethics, hygiene, geography, natural science, physics, chemistry, zoology and pedagogy. At the madrasah, the first printing house in Troitsk was opened, where, in particular, the first Kazakh newspaper Aykap (Dawn) was printed. It is no coincidence that it was largely on the initiative of the Rasulevs that Kazakh parishes became part of the Central Spiritual Muslim Board in 1917.

"Rasuliya" had an 11-year training course. In 1913 there were 13 teachers and 240 shakirds. At that time, such outstanding scientists as Gabdelbarri Battal and Gaziz Gubaidullin taught in the Troitsk Madrasah. The first Tatar women's gymnasium and teacher's seminary arose in the city, where Mukhlisa Bubi worked, a pedagogical college. After the death of his father in 1917, Gabdurrahman headed his parish. Soon the Rasuliya madrasah was transformed into the Tatar-Bashkir Pedagogical College.

Madrasah "Usmaniya" was one of the first in Russia and the first Jadid madrasah in Ufa. It was officially opened in 1887 at the First Cathedral Mosque of Ufa. The founder and mudarris was Khairulla Usmanov, the imam of the first parish and the akhun of Ufa. Subsequently, the madrasah was named after him. Initially, it was a typical old-method madrasah. Since 1895, akhun Khairulla began to reform it in the Jadid way. The transformations first affected the primary classes, where children began to be taught to read and write using the sound method, expanded the program (it included the history of Islam, tajvid, as well as secular subjects: the Tatar language, arithmetic, geography). Then the senior classes slowly began to be updated. In January 1897, a Russian class was opened at the madrasah. The number of shakirds of "Usmania" reached 500. Repeated attempts in the 1890-1900s. to create a Tatar teacher's school on the basis of the madrasah, instead of the abolished government school, was blocked by the Ministry of Public Education. The gradual renewal of the madrasah continued until the death of X. Usmanov. Alumni from Istanbul and Cairo were involved in teaching: Khabibulla Akhtyamov, Khatmulla Fazylov, Zyya Kamali. The latter in 1906 created his own madrasah "Galia". Since 1907, the second stage in the history of the madrasah begins. It was headed by Mudarris Dzhihangir Abzgildin, who introduced here the program of his native Khusainia madrasah. In 1915, after the conflict between Z. Kamali and the Board of Trustees of the Galia Madrasah, Usmaniya received stable funding for the first time. The deputy director of Galia, Gabdulla Shnasi, who was educated at al-Azhar, moved here. In 1910, 242 shakirds studied here and 10 mugallims worked. Unlike Galia, Usmaniya continued the tradition of training imams.

In the autumn of 1917, the madrasah, under the leadership of the mudarris Dzhihangir Abzgildin, actually turned into the main madrasah of Diniya Nazarata, where, along with it, a number of ulema began teaching, including Mufti Galidzhan Barudi, chairman of the All-Russian Union of the Clergy Hasan-Gata Gabyashi, kazy Gabdulla Suleymani, rector "Galia" Zyu Kamali, ulema Gabdullu Shnasi, Muhammad-Najib Tyuntyari, Zakir Kadiri, Mubarakshu Hanafi. The history of the madrasah ended in early 1918, when it was transformed into a Tatar gymnasium.

Madrasah "Galia" in Ufa. Ziya Kamali became its founder in 1906 after studying at al-Azhar in Cairo. In 1914, only 28.2% of the time was devoted to religious subjects in the madrasah, Arabic - 14.7%, Turkic - 4.9%, Russian - 14.1%, secular sciences - 35.6%, other subjects - 2 .5% of the time. Education in "Galia" consisted of 2 categories: preparatory to the higher "igdadiya" - 3 classes; higher "galiya" - 3 classes and covered 6 years. Along with subjects traditional for the Jadid madrasah, special attention was paid to philosophy (including Islam), the history of religions.

Since 1910, the mass expulsion of the Tatar Mugallims from the Steppes and Turkestan begins. In response to demands that the teacher belong to a specific tribal group, Galia dramatically increased the number of non-Tatar shakirds (Kazakhs, Turkmens, Circassians, Adyghes, etc.). In 1913, 114 shakirds studied here. In total, more than 1,400 shakirds graduated from Galia. In 1917–1918 teachers' courses were held on the basis of the madrasah, and in 1919 it was transformed into a Tatar gymnasium.

"Galia" was close in program to a secular teacher's institute. Almost none of the approximately 1000 graduates of the madrasah even tried to pass the exam at the OMDS for the position of a decree mullah. "Galia" was the first Tatar madrasah where autonomous organizations of Kazakhs and Bashkirs and their handwritten magazines were created. In 1917, yesterday's shakirds of "Galia" Sharifjan Sunchalyai, Gasim Kasimov, Salah Atnagulov, Fatih Saifi, Gibadulla Alparov formed the core of the organization of the Ufa Tatar Left Socialist-Revolutionaries under the leadership of G. Ibragimov. They became the main figures of the Soviet regime among the Muslims of the Ufa province, opponents of Milli Idare and the Ufa provincial Milli Shuro and personally Gumer Teregulov. Karim Khakimov, the first ambassador of the USSR to Saudi Arabia and Yemen, studied here. Classics of Tatar literature came out of the madrasah: Shaehzade Babich, Hasan Tufan, Saifi Kudash. Uzbek writer Mirmukhsin Shirmukhametov, Kazakh poets Bayembet Mailin and Magzhan Zhumabaev studied here.

In the person of "Galia" and Kamali, a school arose for the middle and lower strata of the bourgeoisie, different from the general Turkic school, led by supporters and leaders of "Ittifaq". The madrasah produced mainly functionaries of the Soviet regime, at first the Left Socialist-Revolutionaries, who later became Bolsheviks, as well as writers.

Madrasah "Bubi" was located in the village of Izh-Bobya, Sarapulsky district, Vyatka province, now the Agryzsky district of Tatarstan. It was officially opened in 1881 as a parish madrasah at the Izh-Bobyinskaya mosque by Imam Gabdelgalyam Nigmatullin. Since 1895, his sons Gabdulla and Gubaidulla Bubi began to teach in the madrasah. They and their sister Mukhlisa Bubi, who created a women's madrasah, turned the madrasah into a kind of teacher's institute that trains both teachers and female teachers. Summer teacher training courses are also held here every year. "Bubi" became in the late 1900s. in the main Tatar pedagogical center, where, along with aqida, fiqh, hadith, tafsir and the history of Islam, Russian and French, Farsi, Arabic and Turkish languages ​​​​and literature, mathematics, physics, chemistry, geography, biology and zoology, general history were taught. In the madrasah, a significant place was given to teaching rhetoric, discussions, as well as studying the foundations of the political movement. Religious subjects took up only 16% of the time.

A group of Tatar national communists, interacting with the “right-wing government” of Tatarstan, Kashshaf Mukhtarov (1921–1924), is closely associated with the Bubi Madrasah. These were the first People's Commissar of Agriculture of the ATSSR Yunus Validi (author of the policy of "returning the Tatars to the Volga"), Gasim Mansurov (2nd Deputy Chairman of the Council of People's Commissars of the ATSSR, head of the agitation and propaganda department of the Tatarstan Committee of the RCP (b)), Chairman of the Academic Center under the People's Commissariat of Education of Tatarstan Gayaz Maksudov . All of them were removed from their posts by the mid-1920s. The madrasah gave birth to the writers Najip Dumavi and Sadri Jallal, the classic of literary criticism Jamal Validi.

The considered madrasahs gave five muftis, who in turn headed the OMDS - TsDUM in 1917-1950. (Bayazitov, Barudi, Fakhretdin, Rasuli, Khiyaletdinov). Considering that the previous mufti of the OMDS was appointed in 1885, then in reality these five muftis cover a historical period that included revolutions, world wars and Russia's transition from an agrarian society to an industrial one. Between the madrasah there was a peculiar distribution of duties. So, "Galia", "Bubi" and "Husainia" focused mainly on the training of the intelligentsia, and the "Apanaev" madrasah, "Rasuliya" and the Ufa "Usmani" - on the training of imams. A kind of middle position was occupied by "Muhammadiya": it was determined by the role of G. Barudi as the leader of the Muslim community of Kazan, a candidate for the position of the religious leader of all Russian Muslims (1906), and then the Mufti of the Central Muslim Spiritual Board (since 1917)

From the same circle, the composition of the Kazys was formed before the defeat of the Central Spiritual Directorate of Music in 1937 and members of Golyamalar Shurasy at the Central Spiritual Directorate of Music. These madrasahs are associated with the names of prominent ulema: Musa Bigi, Zyi Kamali, Zakir Kadiri.

Madrasas played an outstanding role in the formation of the Tatar Soviet bureaucracy, especially in the Ufa and Orenburg provinces. A somewhat smaller contribution was made by the madrasah to the formation of national politicians, but among them were the brothers Maksudi and Gayaz Iskhaki. The madrasas played the most important role in the creation of the system of modern education. This is especially true for religious education (destroyed by the early 1920s) and humanitarian education (this tradition is largely preserved by today's tatfaqs). The teachers of the madrasah created Turkic-Tatar history (Khasan-Gata Gabyashi, Yusuf Akchura, Ahmad-Zaki Validi, Gaziz Gubaidullin), Tatar literary criticism and textual criticism (Said Vakhidi, Gaziz Gubaidullin, Gali Rakhim, Jamal Validi), linguistics (Galimdzhan Ibragimov, Khuja Badigi).

By the beginning of the 1920s. the system of religious education in the Republic was completely lost. In the USSR, there was only one Muslim educational institution in Uzbekistan - the Mir Arab madrasah, in which some imams from Tatarstan studied. During the years of Soviet power, the rich experience of Russian Muslims in the field of religious education was completely lost.

The formation and development of the system of religious education became one of the important aspects of the Islamic revival of the 1990s. The first madrasah in Tatarstan was opened in 1990 in the city of Chistopol by Gabdulkhak-Khazrat Samatov. In the first half of the 1990s. a significant number of Muslim educational institutions appeared in the republic, which were mainly maintained at the expense of international Muslim charitable organizations (“Ibrahim al-Ibrahim”, “Taiba”, etc.). The same foundations sent their teachers, who had rather low pedagogical qualifications and, most importantly, had no idea about the peculiarities of Islam in Russia and did not always adhere to the traditions of the Hanafi madhhab.

By the end of the 1990s. the situation in this area has changed. Firstly, all Muslim educational institutions fell under the jurisdiction of the DUM RT. Secondly, in connection with the events of the autumn of 1999 in the North Caucasus, many international Muslim charitable foundations were forced to curtail their activities, which greatly complicated the financial situation of all Muslim educational institutions without exception. In fact, the existence of the entire system of religious education was threatened.

The state needed to regulate the out-of-control process of the growth in the number of educational institutions, which, while not coping well with the training of qualified personnel. At the same time, new educational institutions created a lot of material, financial, organizational, legal and ideological problems. By order of the Mufti of the Spiritual Muslim Board of the Republic of Tatarstan dated April 22, 2000, only 8 madrasahs, including the Russian Islamic University, were recognized as religious educational institutions of various levels in Tatarstan. By merging the madrasahs "Yulduz", "Tanzila", "Ikhlas", "Nurutdin" and "Iman", the Naberezhnye Chelny Higher Muslim Madrasah was created. And the Almetyevsk Muslim secondary madrasah was formed on the basis of the Islamic Institute named after R. Fakhretdinov and the Aznakaevsky madrasah. The Spiritual Muslim Board of the Republic of Tatarstan recognized that the Kazan madrasahs "Muhammadiya" and the name of the 1000th anniversary of the adoption of Islam, as well as the Nizhnekamsk madrasah "Risalya", the Buinsky and Nurlat madrasahs correspond to their status and do not need to be reorganized. And the rest of the madrasahs were recognized the right of initial religious training, which no longer needed special licensing from the relevant authorities, i.e. they received the status of Muslim Sunday schools. This made it possible to more clearly define the types of educational institutions, of which there were three in Tatarstan: primary mektebes at mosques, secondary ones (madrasah "Ak mosque" in Naberezhnye Chelny, Buinskoye madrasah, madrasah named after R. Fakhretdin in Almetyevsk, " Risal in Nizhnekamsk, Nurlat madrasah) and higher madrasahs and universities (madrasah "Muhammadiya", madrasah named after the 1000th anniversary of the adoption of Islam and the Russian Islamic University in Kazan).

After the unification congress of the Muslims of Tatarstan in 1998, the Spiritual Muslim Board of the Republic of Tatarstan intensified its activities in developing uniform curricula for different categories of educational institutions. The main part of the Russian-language literature on Islam was published at the expense of international Muslim foundations, which were not adherents of the Hanafi madhhab, traditional for Muslims of the Middle Volga region.

In such a situation, the Spiritual Muslim Board of the Republic of Tatarstan quite clearly outlined the strategic line: since many negative phenomena originate in the system of Muslim education, only it can bring Muslims to a new level of religious, legal and political thinking.

To date, the Republic of Tatarstan has developed a stepwise system of Muslim religious education, which includes Sunday courses in the local area, madrasahs and a higher Muslim educational institution.

Tatarstan has significant advantages and wider opportunities for the development of Islamic religious educational institutions in comparison with other subjects of the Russian Federation. On the territory of Tatarstan, there is a single spiritual administration, which for many years has been pursuing a balanced policy for the development of Islamic educational institutions.

The initial segment of religious education is represented by courses at mosques, in which there are about 500 in the republic and in which about 13,000 people study. At present, the DUM RT has prepared a draft of a unified program for the parish courses on "Religious Education", which is planned to be introduced in all mosques in the republic.

The existing system of professional Muslim religious education also includes spiritual educational institutions - madrasas, which are divided into three types according to the level of training: primary, secondary, higher.

In the Republic of Tatarstan, there are nine madrasahs that have a license to conduct educational activities of secondary vocational religious education. Approximately 3,500 people are educated in professional Muslim educational institutions of the republic, the vast majority of whom are students of correspondence and evening departments.

Madrasah "Muhammadiya" has a century-long history and is one of the most successful Muslim educational institutions of the Republic of Tatarstan, it trains personnel not only for the republic, but also for other regions of the Russian Federation.

"Kazan Islamic College". The director is the muhtasib of the city of Kazan Zalyaletdinov Mansur Talgatovich. The madrasah implements only full-time education.

"Kazan Higher Muslim Madrasah named after the 1000th anniversary of the adoption of Islam". Madrasah “Ak Mosque. Urussa madrasah "Fanis". Almetyevsk Islamic Madrasah. Kukmor Madrasah. Mamadysh Madrasah. Buinskoye madrasah.

All secondary vocational Muslim educational institutions in Tatarstan operate under licenses obtained from the Ministry of Education of the Republic of Tatarstan.

Higher professional Muslim religious education is represented by the Russian Islamic Institute, in which about 1000 students from 30 regions of Russia, as well as from Kazakhstan, Ukraine, Belarus, Kyrgyzstan, Uzbekistan, Tajikistan and Turkmenistan study at different faculties. Research work is carried out in five departments: Islamic law; Islamic doctrine; humanitarian disciplines; philology and country studies; Islamic Economics and Management. Educational activities are carried out by 72 teachers, 27 of which have a scientific degree of candidate of sciences, 5 doctors of sciences. 16 muftis and heads of centralized Muslim religious organizations of the Russian Federation and neighboring countries received their education at RIU.

Since 2003, the Center for the Preparation of Quran Hafiz has been operating at RII, which is the only branch in Russia of the international organization for the preparation of Quran Hafiz of the World Islamic League.

Since 2011, the RII has been operating the Center for Advanced Studies of Workers of Religious Organizations and Teachers of Muslim Educational Institutions.

Traveling abroad for Muslim youth to receive religious education through the SAM RT is not carried out. Agreements have been concluded between the Russian Islamic Institute and the leading Islamic educational institutions of Turkey, Malaysia, and Indonesia, according to which students who have completed the RII Bachelor's degree can continue their education in the Master's program abroad. In 2009, the Russian Islamic Institute was admitted to the Federation of Universities of the Islamic World, becoming the first and only university from Russia. In 2013, RII became one of the 12 members of the executive committee of the Federation of Universities of the Islamic World, which allows RIU graduates to continue their education in internationally recognized foreign educational centers in Turkey, Malaysia, and Indonesia.

Since 2013, the Educational and Methodological Association of Institutions of Religious Professional Muslim Education (UMO) has been operating at the RII, which is the main coordinating educational and methodological body in the system of religious Muslim education in the Republic of Tatarstan. At present, the UMO has prepared unified educational standards for secondary vocational Muslim education, which will be implemented in all madrasahs from the next academic year.

Restoring the scientific potential lost over the decades of the last century requires a lot of time. All religious educational institutions need scientific, methodological and organizational support.

The Tatars, who in the second half of the 16th century lost their statehood and the opportunity to develop its urban, and hence professional culture, it had a closed space for functioning, limited by the framework of the rural community, an intellectual base. Public life relied mainly on traditional customs, which. In turn, they themselves needed a new understanding in the context of the changes taking place in the Tatar and Russian society. The changes that emerged in the public life of Russia at the end of the 18th century created certain political, legal, economic and intellectual prerequisites for a radical change in the spiritual life of the Tatar people. among them, first of all, it is necessary to single out the participation of Tatars in local governments, the creation of a national system of public education, the media and printing, which ultimately became the basis for the formation of a renewed public life of the people.

Public education among the Tatars as an extensive system was formed back in the Volga Bulgaria, the traditions of which developed during the period of both the Golden Horde and the Kazan Khanate. After the Tatars lost their independence, the objective conditions for the functioning of a highly developed culture disappeared. This also affected public education, which lost support and the material foundations of existence. Due to the lack of teaching staff, the loss of many local traditions, educational institutions were revived according to the Central Asian type. Firstly, because by that time Central Asia, which consisted of several independent khanates, was one of the main centers of Muslim education, where Bukhara was its main center. And although scientific thought in the Muslim world has long lost its former progressive character and froze in its clerical and scholastic exclusivity, nevertheless, "seekers of the light of Islam and Eastern philosophical wisdom" flocked here not only from Russia, but also from other Muslim countries. Secondly, by this time the Tatar merchants were gradually restoring trade relations with Central Asia. They brought many manuscripts and books, which were then highly valued among the Kazan Tatars. Representatives of the merchant class saw how knowledge is valued in Muslim countries and what kind of patronage from society scientists enjoy there. It was they who practically became the first patrons of Tatar educational institutions. A person who was educated in Bukhara had an honor. Graduates of the Bukhara Madrasahs were not limited to fulfilling the duties of an imam, they, having opened a madrasah, gathered students - they trained ordinary clergymen for the madrasah and continued their education in Bukhara. Even at the end of the XVIII century. drew attention to the fact that the Tatars in every village have a separate prayer school, and even in large villages there are girls' schools similar to them.

Among the Tatars, educational institutions were divided into two types mzkteb(lower) and madrasah(middle and higher). Makteb, as an elementary school, was present at every mosque, which was led by the mullah of his mahalla. There were no classes or departments, as well as specific curricula in the mekteb. Teaching was conducted with each student personally from books. the content of which consisted of articles of faith and moralizing stories, usually from the lives of the prophets themselves. The terms of study in the mekteb were also not determined. The bulk of the students were boys from 8 to 14 years old. The girls studied at the mullah's house, with his wife. Mektebs were kept at the expense of the population. The premises were ordinary village houses with one or more rooms, which were both a classroom and a hostel for many students. Here they cooked food, ran the household, and spent their free time. The mullah and the main teachers - caliphs did not receive a salary. They lived on the offerings and gifts of the disciples.

Madrassas, like mektebs. were at the mosque and were under the supervision of the mahalla clergy. But not every mahalla had its own madrasah. They opened only in cities. The content and methods of teaching in the madrasah until the middle of the 19th century. were purely religious in nature. True, along with theological disciplines, students were also given elementary knowledge of arithmetic, geometry, some information on geography, astronomy, and medicine. But the level of teaching secular disciplines did not go beyond the limits of medieval religious ideas about the world, the latest achievements of science and technology were practically not taken into account.

The main teachers in the madrasah, as well as in the mektebs, were Khalfas. At the head of the madrasah was a mudarris, who, as a rule, had a solid theological education received in eastern countries. The financial situation of the madrasah was quite difficult. Uncomfortable rooms often served as auditoriums and a hostel. This situation was aggravated by the fact that zakat (one fortieth of the wealth of wealthy people, deducted according to Sharia for charity), according to the interpretation of scholastic jurists, was considered valid only when it was distributed to the property of individual poor people. Since public charity was not considered a form of zakat, the rich gave their zakats to poor people, and very meager funds were allocated for the maintenance of the madrasah. Therefore, it is no coincidence that the Tatar intelligentsia was interested in creating charitable organizations capable of accumulating to some extent and, accordingly, reasonably distributing at least part of the national wealth belonging to the people, including zakat. Indeed, from the second half of the 16th century, in In conditions when the state practically ignored the interests of the non-Russian population of Russia, charity for the Tatars was the only source of funding for social, spiritual and educational needs. New trends in the social life of the Tatars penetrated from the second half of the nineteenth century. And before that, Tatar madrasahs were a traditional Muslim educational institution. Educational institutions of the Bukhara type by the middle of the 19th century. did not meet the needs of the Tatar society. They had to be adapted to the new realities of Russian reality and to the ideological needs of the Tatar society itself, primarily of its emerging bourgeoisie. The school could not remain in the same state, because a qualitative shift was required towards the serious involvement of secular sciences for the practical preparation of the younger generation for life. The solution of this problem became the fundamental moment of the reform of the public education system. "Jadid" madrasahs were primarily aimed at using a new (sound) method of teaching and full-fledged teaching of secular disciplines. At the same time, it must be recognized that although the new method educational institutions were originally laid down other than the Kadimist ones. ideological functions, they cannot be opposed, since they have become components of a single system of national education. It should also be borne in mind that the Tatar rural communities remained the stronghold of the traditional Muslim society.

Therefore, it is no coincidence that educational institutions found themselves at the epicenter of a rather tough ideological struggle for the minds of the younger generation, since they became the most effective (until the beginning of the 20th century, practically the only) instrument of influencing public consciousness. In 1912, there were already 779 madrasahs in Russia. 8117 mektebs, where 267,476 students were educated, and in this environment there have been quite definite trends. So, by 1910, up to 90% of all mektebs and madrasahs of the Kazan province joined the sound method, thereby giving preference not only to the new education system, but also to the ideology of national renewal of society. As noted in a government circular to the governors of Russia, back in 1900, supporters of the new method called on "the Tatar population of Russia to be educated, to acquire practical knowledge both in the field of crafts and industry, and in the study of foreign languages, so that it would be cultural and rich."

In almost all regions of compact residence of the Tatars, the largest Jadid madrasahs appeared, which became the centers of Tatar culture: "Thalia". "Usmaniya" (Ufa). "Husainia" (Orenburg), "Rasuliya" (Troitsk), "Muhammadiya", "Mardzhani", Apanaevskoe (Kazan). "Bubi" (v. Izhbobya), etc.

At the same time, as part of the implementation of the national policy of the Russian state in terms of missionary work, schools were opened for baptized Tatars and the non-Russian population as a whole. The old system, based on the principles of forced baptism, has not justified itself. The system developed by N.I. Ilmensky put at the forefront the spread of Orthodoxy among the non-Russian population in their native language. For this purpose textbooks and religious books based on the Russian alphabet were printed in the students' native language. The ultimate goal of education should be "the Russification of foreigners and a perfect merging with the Russian people in faith and language." Based on this system, a significant network of schools was organized.

The Tatar intelligentsia undertook vigorous measures aimed at turning these schools into newfangled educational institutions with the obligatory teaching of the Koran, the foundations of faith and Sharia. One of the features of the Tatar education of the late XIX - early XX century. was that it was during this period that women's education was widely developed, reflecting new progressive shifts in solving the women's issue in Tatar society.

In general, we can say that the end of the XIX - the beginning of the XX century. were marked by the emergence of new forces into the arena, a qualitative change in public consciousness on the basis of religious reformism, enlightenment and liberal ideas, the main directions of social thought were formed, which formed the theoretical basis for the subsequent powerful rise of the national movement of the Tatars along the path of the process and the desire to become active creators of their history. It was during this period that the foundations of the traditional worldview were seriously shaken, and the basis for the secularization of social thought was laid. These tendencies became especially clear after the revolution of 1905-1907, when periodicals and secular education became widespread, interest in the achievements of modern science and technology arose, it became possible to create political parties and associations, and to express one's political views relatively freely.

The formation and development of Islamic religious education in the Volga-Kama region in the Middle Ages took place under the influence of the cultural development of the Islamic world, primarily in Central Asia. After the conquest of the Kazan Khanate, cardinal changes occurred in the social structure of the local population in the region. The deprivation of state support, the weakening of the Tatar feudal stratum, the forced resettlement of Muslims in the countryside and other factors contributed to the disappearance of educational institutions that trained religious personnel.

Only the appearance in the second half of the XVIII century. the new national elite represented by the merchants made it possible to revive a full-fledged system of Islamic education among the Tatars. Entrepreneurs played a key role in strengthening the Central Asian model of Islamic education in Tatar educational institutions - graduates of Bukhara madrasahs appeared in the Volga-Ural region.

In Russian realities, it was of fundamental importance for the Tatars to teach the younger generation the basics of Islam and literacy, which was perceived not only as the basis for the formation of a “true Muslim”, but also to consolidate segments of ethno-confessional identity in the minds of children. National schools in many ways personified a symbol of the preservation of traditions and confidence in the future of Islam in Russia. In the second quarter of the XIX century. K. Fuchs, who lived in the Old Tatar settlement of Kazan and knew well the life of the population of the region, noted that “A Tatar who cannot read and write is despised by his fellow countrymen and, as a citizen, does not enjoy the respect of others. For this reason, every father tries to enroll his children in a school as early as possible, where they would at least learn to read, write and learn the beginnings of their religion. To facilitate this, each mosque is assigned a school, which is under the special supervision of the akhun; the mullah of the mosque is the teacher here, teaching all these subjects daily. .Children enter the school in the 7th or 8th year of their age; their course of study lasts at least 5 years. Those who devote themselves to the sciences, i.e., wish to eventually become clergymen or teachers, remain in school much longer.

The policy of “religious discipline” of Catherine II and the recognition of Islam as one of the “tolerant” religions in the Russian Empire also had a beneficial effect on the revival and development of Islamic education. According to the results of the test in the religious administration - the Orenburg Mohammedan Spiritual Assembly - future imams and muezzins were awarded not only the spiritual title, but also the teaching titles of mudarris (teacher of a madrasah), mugallim (teacher) or mugallim-sabian (teacher of children), which meant their the exclusive right to conduct educational activities in their parish - mahalla.

Madrasahs were secondary and higher educational institutions that trained Muslim clerics, experts in Muslim law. It took 10-15 years to complete the full course. Regarding the names of the traditional schools of the Tatars, the well-known Turkologist, inspector of the Tatar, Bashkir and Kyrgyz schools in the Kazan educational district V. V. Radlov noted that “among the Tatars of eastern Russia, these names have different meanings in different places; so, for example, in the Kazan province, the word mekteb is almost never used, and all schools, even the smallest ones, are called madrasahs.

In the Tatar mektebe and madrasah, the most important principle of Islamic religious education was implemented - its accessibility for every true believer, regardless of his class status, financial situation and place of residence. However, a long period of study in the madrasah required certain material costs. Therefore, the dream of every peasant family was to train at least one of their sons in a madrasah and make him a mullah - to make him a scientist, an authoritative and respected person in the Tatar community.

Being private or public educational institutions at mosques, mektebs and madrasahs did not have officially approved programs and charters. With rare exceptions, these schools did not have a single definite course of study. Each mullah-teacher taught what he himself knew, and the way he was taught himself. The traditional program included the study of morphology (sarf) and syntax (nahu) of the Arabic language, logic (mantiq), philosophy (hikmat), dogmatics (kalam) and Islamic law (fiqh). The studied books were an indicator of the progress of shakird: the training course consisted in studying in a strict sequence the generally accepted books written in the 11th-16th centuries. Theology was at the heart of the program. There were few general education subjects, they were of an auxiliary nature.

It is important to note that after the accession of Central Asia to Russia, the authority of Bukhara as a center of Muslim scholarship fell sharply, educational institutions of the Ottoman Empire and Egypt became the standard for the Tatars.

The buildings of the Tatar elementary schools were an organic part of rural development. Their size, designed for the education of two dozen boys - the children of parishioners, and their appearance rarely stood out among the peasant buildings. In addition, part of the elementary schools were located in the estate of the parish clergy. In their appearance and structure, Russian primary schools, the construction of which was carried out at public expense and regulated by sanitary standards brought in from the West, favorably differed from Muslim educational institutions.

Large madrasas existed either thanks to the care of wealthy merchants, or waqfs, who were practically absent in the countryside. The material well-being of the madrasah depended on many reasons: the erudition of the mudarris, the number of students, the generosity of benefactors, etc. Most of them did not have a permanent and stable source of income. Parish elementary schools were supported by local residents, members of the land community.

Tatar girls, as a rule, were taught by the wives of Muslim clerics, who were called "ostabike" or "abystai". The purpose of the training was solely the religious and moral education of future mothers of Muslim families, obedient bearers of the age-old traditions and customs of Islam. There were also no specific scientifically developed methods of teaching.

In the pre-reform period, the government did not specifically control Muslim educational institutions. Since, according to the law, the mektebe and madrassas were located “at the mosque”, they were considered to be under the jurisdiction of the religious administration. They were only interested in Orientalists and missionaries. Therefore, in the office documentation of the regional authorities of the pre-reform period, information about Tatar schools is random and fragmentary.

Only after the introduction of the "Rules on measures for the education of foreigners living in Russia" dated March 26, 1870, which established the legal foundations for school policy in the Kazan and Odessa educational districts, did the study of traditional Tatar schools begin. It is important to note that the Tatar schools of the Volga-Ural region in 1874 were transferred to the Ministry of Public Education, which since 1882 received the authority to control their educational activities. In the 1890s The directorates of public schools in the provinces began to collect statistical and other information about Muslim schools.

Having developed the “Rules” of March 26, 1870, the government set as its goal the introduction of the teaching of the state language into the Tatar national education system and obliged all children under 16 years old attending mektebe and madrasah to study in Russian classes with them. The expenses for the study of the Russian language were supposed to be laid on the Tatars themselves. The opening of Russian-Tatar elementary schools at the expense of the treasury was also envisaged. It was supposed to "spread the Russian language and education among the Tatar tribe, without giving rise to suspicions of encroaching on their faith." However, the police measures during the opening of new schools led to increased suspicion among the local population of the sincerity of the government's intentions. The intervention of the authorities in the sphere of Muslim education, which was secret for the religious community, contributed to the spread of various rumors. There was talk of the government's intention to make the teaching of the Russian language compulsory for "all Muslim children" with the subsequent closure of traditional Muslim schools. As a result, in the Volga-Kamie, Russian classes were established only at the med-rese. However, when in 1891 the Russian educational qualification was introduced for persons wishing to take the positions of imam, khatib and akhun, applicants, as a rule, tried to attend private schools, ignoring Russian classes and Russian-Tatar schools. At the beginning of the XX century. in the Volga-Kamie, the number of Russian classes at the madrasah was so small that there could be no question of any noticeable influence on Tatar education.

The Crimean Tatar educator Ismail Bey Gasprinsky (1851-1914) - the main ideologist of the modernization of the Turko-Tatars in Russia - began his transformations with the reform of the elementary school, publishing in 1884 the primer "Khojai syybiyan" ("Teacher of children"). The study of literacy by the sound method made it possible to significantly reduce the time of training. Due to the freed up study time, it became possible to introduce general (secular) subjects, as well as the Russian language.

At the end of the XIX century. in the Volga-Kamie, new-method schools became widespread mainly in cities and large trading villages.

Supporters of traditional education considered madrassas and mektebes to be exclusively religious schools. They declared heresy not only the introduction of the Russian language as an academic subject, but also the replacement of traditional religious disciplines with other Islamic sciences. From the point of view of the Old Methodists, monetary, organizational and any other assistance to confessional schools from the non-Muslim population, even if they were public institutions, was unacceptable.

The followers of the new method urged fellow believers "to comprehend their faith, cleanse it of superstitions and ignorant interpretations of the mullahs and strengthen their nationality, expanding the scope of their native language in the literary, scientific and religious spheres, and generally bother about progress on the soil of Islam and the Turkic people."

In the libraries at the madrasah, inquisitive shakirds were engaged in self-education, expanding their knowledge. The handwritten books of shakirds, their abstracts testify that they were familiar with the classical literature of the East, mathematics, astronomy, medicine, rhetoric, poetics, history, geography. The best madrasas provided a high level of training. Of the largest and most famous madrasahs in the Kazan province, one should name the Kshkarsky madrasah in the Kazan district, the Satyshev madrasah in the Mamadyshsky district, and the Akzegitovsky madrasah in the Tsivilsky district.

The Kshkar Madrasah was founded in the second half of the 18th century. Kazan merchant Bayazit al-Kyshkari. The main donations for its maintenance were provided by the descendants of the founder, merchants Usmanovs. Throughout the entire time of its existence, the madrasah remained old-method, however, at the beginning of the 20th century. literacy was transferred to the sound method. The Russian language was also included in the curriculum. Among the graduates of the Kshkar Madrasah, there is a well-known religious and public figure, the founder of the first Tatar newspaper in Russia - "Hyp" Gataulla Bayazitov, the poet Gabdeljabbar Kandaly, the singer and journalist Kamil Mutygi, the teacher and translator Taib Yakhin and others.

The madrasah in the village of Satyshevo was located in a specially built stone building. There was a rather extensive library, consisting mainly of handwritten books. The number of shakirds reached three hundred. The madrasah was graduated in different years by the poet Mirgaziz Zabirov (Ukmasi), the writer Mohammed Gali and others.

The madrasah in the village of Akzegitovo was founded in 1870 at the expense of a merchant Zagidulla Shafigullin, a native of the same village. Initially, education here did not differ much from ordinary village schools. But over time, the teaching program expanded, it included, in addition to religious, general education subjects. The diploma began to be studied using the sound method, a Russian class was opened. An interesting fact is that in order to promote the new teaching method, Shafigullin arranged annual public examinations in his madrasah, to which he invited honorary Muslims. The result was the opening of several similar schools in neighboring counties. Approximately 120 boys studied in the madrasah. In Akzegitovo, a school for girls was also established, where general subjects were taught.

A large educational center for Muslims was the new-method madrasah "Bubi" located in the village of Izh-Bobya, Vyatka province. It taught Arabic, Turkish and French, general history, physics, chemistry, geography. There was also a class of Russian language (According to the Tatars, there are still two such centers in Russia: one in Kazan and) one in the Ufa province. Writer Najip Takhtamyshev (Dumavi), poet, translator Daut Gubaidi, writer Sadri Jalal, teacher, literary critic Jamal Validi, poetess Zagira, Baichurina and others studied and taught at Bubi.

It is from the Bubi Madrasah that the secular education of girls originates. In the Volga-Kama region, this new sociocultural phenomenon became widespread, mainly at the beginning of the 20th century. Women's schools were opened in Chistopol, the villages of Malye Tarkhany, Verkhnyaya Korsa, Akzegitovo, Kotaimas (Kyshlau) in the Kazan province, in Bugulma and the village of Karakashly in the Bugulma district of the Samara province.

The consequences of the politicization of the “Muslim question” at the beginning of the 20th century, the official accusations of the Tatars of “pan-Islamism” and “pan-Turkism” caused the government to act against the development of new method schools, in the fight against which the provincial administration, the gendarmerie, police. Mullah-kadimists, Orthodox missionary circles, provided active support to the government. These structures actively participated in the formation of tendentious positions of the central authorities towards the confessional schools of the Tatars and the process of their reform.

During the years of Soviet power, the mektebe and madrassas were closed, the system of religious education was consigned to oblivion.

From the book "Madrassah of the Kazan province of the second third of the 19th - early 20th centuries."