VD "Medina" - Khusain Faizkhanov: Bilya of turns in the suspension of the Muslim Tatars - Tradition of sanctification among the Tatars. History of development of religious (Muslim) education in Tatarstan XII. Social service in Іslami

Chapter 11. The system of confessional education among the Tatars: the formation and formation of the function (R. Amirkhanov)

In the end of the IX - the ear of the X Art. in the villages of Volzkoy Bulgaria, according to the reports of the Arabian clergyman, geographer Ibn-Rust, boules "mosques and pochatkovy schools with muedzin and imams". The XII-XIV Art. In Bulgaria, there is a manifestation of the distribution of metebs and madrassas, the graduates of such boules have built up national culture in the most advanced civilizations of the day. In the last four of the XIV - on the cob XV century. The material and spiritual decline of the Kolishnaya Volzkoy Bulgary is passed to the offensive - the Kazan state, which is more economically, politically and culturally assertive. In the book of the Tatar historian Khisamutdinov Muslim "Tavarikhe Bulgariya" ("History of Bulgar"), it is known that, until 1584, a new turn of settlements of the state, designated by the meteors in the medical houses Near the Kazan itself, at the central cathedral mosque, a great madrasah of a vishny type grew up, a prominent teacher, perhaps, Said Kul Sharif. It is natural to admit that, while saving their statehood for the social and economic development of the economy, the Tatars knew all large scales and light character, some of the interest of a large feudal state in the cultural sphere However, the process of acquiring interruptions to the burials of Kazan and Ivan the Terrible 2 Zhovtnya 1552 r to the conquests, which left the ear for the spiritual genocide of the Tatar people.

The order of Metropolitan Makariy stashed up to the citizens of Kazan a number of harsh visits: he honored all the people from the seizures of Kazan, hanging in all, who had lost all the living inhabitants of the place (in the main Kazan servant), and so on. And in Kazan mosques were too much to fill. Ale so yak a mektebi and madrasah for tradition, which was saved from the Bulgar hours, they stayed at the mosques, they wiped out all Muslims from the face of the earth mortgage including madrasah Kul-Sharif.

The fall of Kazan did not mean a residual cult of the land, the population of the colossal Kazan state. U 1553-1557 rr. There was a heroic struggle of the peoples of the Middle Volga region for freedom and independence, renewal of statehood. However, they were nervous. Zavoyovnitsky hikes of Moscow Voikos 1553-1554 і 1556 rr. and a series of punitive corrals led to a terrible desolation of the land. Hundreds of settlements with mosques and mektebe with them, they were re-transformed into ruins, stocks of hlib buli spopeliti, thinness of incidents, looted, residents of vinischeni. Ale Tatar people and іnshi people of the Kolishny Kazan Khanate did not want to reconcile themselves to their zhakhlivy camp, they repeatedly fought against the colonizers. A particularly wide range reached in the shape of a thousand p'yat hundred weighing two and +1592 rr.

With the strangled insurrection and struggle for the independence of the conditions for the Russian army and the punitive corrals, they didn’t go to the christening and evangelism in their hands, calling out to the population to subdue, order and order. At the same time, the scale of the rapist took on the christening and brutalization to Orthodoxy.

The rocky conquest і vіyskovіh dіy nі about education, funcіonіnі mektebs аnd madrassahs couldn’t get it — there was a problem of physical vision, ordering an ethnically-national gene pool.

the conquest of the Kazan state practically did not overshadow the Tatar population of the city, more to find the Tatar settlement, which was approved by the "kindness" of the conqueror tsar, passed over the border of the city. Most of the living sacks were left behind, they fell into squalor, or else they were forced to settle in the villages. The Miska culture of the Tatars with great intermittent illumination for the next hour has ceased to be understood. Now the national culture has completely taken over the culture, the traditions of the local culture have begun to swell. In the first place, the bulo is tied from the headquarters of the head institutes of spiritual culture - mosques and mektebe and madrasahs with them.

The people fought for their rights in the smallest minds. In the end of the XVI century. the inhabitants of the Tatar settlement have experienced a new mosque. However, in 1593 the pogrom decree of Tsar Fyodor Ivanovich said that "the Tatar mosques ordered everything", and that they were given the most merciful rank. Naturally, it’s not allowed to be a mosque, it’s impossible to build a mosque, because a single spiritual and educational complex was storing up the stench.

Colonial yoke is not enough for the Tatar people of the best inheritance. Furious until the handwritten "History of the village of Tinchali". At nіy, zokrem, it means: "Oskilki-de-orthodox vira cannot be affirmed in women who wear trousers, the sergeant for the help of the guards publicly pulled them from the Tatar villagers". Many manuscripts also have about those who, in order to take Kazan, the tsar's district destroyed the mektebi and madrasah, outstripping them, did not give any opportunity for the development of illumination. The grip of the Russian administrative building was biting, meaning the distance, the Tatars began to turn again to the language, step by step forgetting the Muslim rituals. The people fell into negligence. Religious consumers began to grow in the woods, and the educated people began to see their children in the woods and the slopes. And ordinary people, find themselves in the manuscript, having seen their children for the beginning of the day and the Sufis. "Today it is not possible to talk about the wrong things in the villages," said in a number of documents, "and in the center of the Tatar people of Kazan, for a stretch of 200 years they did not give permission to open the national school

Tatar Historian XIX cent. Khusain bine Amirkhan in his book "Tavarikhe Bulgaria ..." meaning, for the tsar Mikhail Fedorovich Romanov, which especially hatred to Muslims, in 1635 r. negligence and weakening of vitality became a legacy.

Razgnuzdan persecution against the Tatars in all spheres of life, especially on their legal status, culture, culture; as a result of a convict regime and unhuman minds.

The original apogee of violence against the Tatar populations of the buv evils in the 40s. XVIII Art. mosques, vibrations in the Kazan district under the bishop Lutsa Kanashevich, who was brought in by Katherine II as a middle-aged Inquisitor. As a result of such a policy, like K. Nasira's sign, “there were no mosques in Kazan before the reign of Katerini II. in Kazan, there was nothing like a mosque. For the purpose of namaz, Muslims used to go to old people in kurens, who were criticized by the tree bark. " It was loud, as if the mosque didn’t build up, it didn’t wipe out the madrasah.

In the history of literature (obviously, after the collapse and death of the dzherel), there is no more information about the activity of the Tatar primary pledges for the conquest of Kazan before the 18th century. Zvychayno, the stench boi, ale іsnuvali, mabut, at least legally because of fear, but thrashed in front of him or the heralds of Kanashevich. In addition, it is important to explain the fact that Tatar enlightenment as "reached" the apparently prosperous Katerininsky hours and the prosperity and destruction in the XVII-XVIII centuries. Grandiozna Selyanska vіyna pіd wire Є. І. Pugachova, I live in the same order with the other peoples and the Tatars; To aspire to the Spiritual Administration of Muslims, it is allowed to have mosques and madrassas in their presence. In the 70s rr. XVIII Art. in Kazan there are two madrasahs - Akhundovskoe and Apanaevskoe, and in 1780 - madrasah at the Amirkhanova budinka. In the end of the 18th century, there are madrasahs in the villages of Kshkar, Menger, Satish, Saba, Burunduk, Bereska, Menzela, Sterlibash, Machkapa, Taisugan, Tashkent, Agerze, Shirdan, as well as in Ufa, Orenburzkiye. I axis of the nimetskii vchenii, mandrivnik І.G. Georgi, the author of "I will describe all the lingering in the Russian state of the peoples" (1799) means that the Tatars in every village have "a special prayer service for the church and the school". As for me, I write that in "Kazan settlements and in great villages there are more schools of children".

Until the middle of the XIX century. only in the Kazan Territory there were 430 mektebes and 57 madrassas.

Speak about the pre-revolutionary Tatar schools, demanding the "old" and "new" type madrasahs clearly. Until the end of the 19th century. (Innocent and on the ear of the XX century) Tatars'ke madrasah in its basis was of a confessional nature (so-called "kadimistskoe", "old-method" madrasah). There was a spiritual pledge, the praise of the Gotuvati theologians, the knowers of Muslim law and the religious leaders of the Muslim communities. The uryadovtsy interpolated the cadimist madrasah with the theological faculties of the universities, the spiritual seminars or the academies. The traditional program of the madrasah included the introduction of morphology (sarf) and synteksis (Nahu) Arabic language, logics (mantic), philosophy (Hikmet), dogmatics (gakaid abo kalam), Muslim law (fіkh.)

Formal stages of education in the kadimist madrasah buli was established. An indicator of the penetration of books into books, so yak initial course This type of madrassah formed from a set of strictly guarded books, one after another, written in the XI-XVI centuries. Theology became the basis of the madrasah programs. The stench of the objects is not big, and the stench was often of an additional character and was guilty to serve for a shorter mindset and mastery of the Islamic revolution. Arab mova in the madrasah vivchavsya yak mova Koran and divine service, logic and philosophy - for the formation of the religious decision with formal logical arguments.

At the Kadimist madrasah, the light element manifests itself in such objects as "Faraiz", "Shamsi", which were used in their mathematical views, a treatise on logic - "Isagogi" (for Aristotel), arithmetic, about selling, speeches, hifzisikhhat (gіgієna) and in. Besides, around the Mugalls, the program was made by the deyaki of svit's disciplines, and the library's library allowed the addictive shakird to engage in self-enlightenment. As a result of our bestowal, the scientific madrassahs have been gifted with classical literature Going, mathematics, astronomy, medicine, rhetoric, poetics, history, geography.

At the XVII century. Yunus Oruv, with the inclusion of elements of algebra, writing a mathematical book under the name "Faraiz", which became a handler for the generation of Tatar shakirds. Vidomo, scho in the 60s. XIX century in the madrassah "Kasimov" and Kazan in the classroom were treated with an astrolabe, a compass, those geometrical attachments and anxious ones. At the libraries of the madrasah, there are not so many manuscripts of books, de-vikladali look at the ancient authors. Naybilsh supplementary shakirdi through them the opportunity to get acquainted with the philosophical glances of Aristotle, al-Farabi, ibn-Sini, al-Biruni, Nizami, Navoi and іn. Mislitel_v of the past. During the period, since the reform of the Kadimist madrasah could not be bought, the inspector of the Tatar, Bashkir and Kyrgyz schools of the Kazan Naval District V.V. Radlov (in the Maybut Academician) wrote (1872): unimportant for all the one-off knowledge, shakirdi stand rozumly on the edge of our readers' paraphiliac schools ".. Note, not" scholars ", but" witnesses ". From the side, it is characteristic, to see Radlov behind the tired official tradition of driving the huge people of the same state to "ours" - "not ours", see them off between the Russians and the "innorodtsy".

It was not a slid of forgetting, but it’s seen Tatar educators, community children, historians, writers Sh.Mardzhani, K. Nasir, H. Faizkhanov, Sh. .Barudi, F. Karimi, R. Ibrahimov and many representatives of the intellectual property went to the cadimist madrasah. They repaired the coverage of G. Iskhaki, G. Kamala, G. Tukay, F. Amirkhan, S. Ramiev, M. Gafurі, Sh. Kamal, G. Ibrahimov and I. Representatives of the Tatar democratic culture. So, the Kadimist school of Bula in its own basis is confessional. But there is no need to forget, but in the pre-revolutionary period there were no major pledges in the pre-revolutionary period among the people of Russia, in which there was no "law of God". So there is a "law of God"? Vіzmemo, for example, a Russian school. At the exhibition "Provisions about the cob public schools ah "from May 25, 1874 to the fate of the stench of mali" on the basis of affirming the people of religion and moral understanding and expanding the ears of the knowledge. " books of civil and church friend; 3) sheet; 4) first chotiri diy of arithmetic and 5) church spiv.

Well, we should admit church-paraphysical schools (it’s known to mektebi at the mosque), then, according to the rules, we will take the 13 worms of 1884 r. They have viclated: I) the law of God (and itself: a) the vivchennya of prayers; b) the history and explanation of the divine service is sacred; c) short catechism; 2) church sp_v; 3) reading the church and community friends and sheets; 4) some arithmetic views. "It does not matter, but church schools and parish schools are not very confessional in nature. as a subject, according to new, was accepted by іnpiti, іn іn bіv іn one of the componentsі in success. ...

In this category, we did not put in place either the old-method or the new-method madrasah with the Russian primary mortgages of the general rule and profile. However, for the purpose of re-understanding the rooted one, I will look at the Russian school as it is thoroughly, infallible and very svitske, є I would like to bring one characteristic butt. Naturally, bulo would use incorrectly Nayvidomishy tvir N.G.Pomyalovsky "Narisi Bursi", a writing maister depicting the even more unattractive side of the "primal mortgage" and wild sonic wikhovants. Read about the state of the classics of the classics schools - gymnasiums. Хтос він. A.S. - ov ', a representative of the Russian intelligentsia, perhaps, a professor, about the classic gymnasium, which at that hour became the core of the middle school of education, in 1907 he wrote:

"By the very summons, in the ninth middle school, it is necessary to know about the decline in scientific supplementation in the middle of the scientific youth. Everyone should be able to get involved in the middle school. from the sum total of the results of the 8th year in the school. Provincial for all this can be tolerated as a whole to the very middle school. It’s worth bringing in any kind of science in children. "

Let's turn, however, to the problems of Tatar education. The policy of the tsarist autocracy was such that the mothers of the Svitsk schools could not hold out for the Tatars. Tsarism has robbed everything, just to convince the Tatars, to direct them to life and life, not to admit to the advanced methods of vyrobniztva and gosudarstva, trimati submitted to the achievements of science and culture. The fruit of this very policy was the tsar's rule of seeing the Tatar svitsky schools for the whole of the capital. U 1818-1880 rr. Before the other institutes of the tsar district, 8 (we see) projects about the organization of a middle school of the European type for the Tatars were submitted to them. Among them there were boules projects by V.V. Radlov, Sh.Mardzhani, Kh.Faizkhanov, R.Fakhrutdinov and I. R. Fakhretdinov, for example, having poured on the initial mortgage on the basis of two forms of evidence, in the first one it was “spiritual”, and for the other - light objects, such as: arithmetic, geometry, algebra, geography, philosophy medicine, botany, history, logic, mechanics, law and in. Everything is marno. The policy of the people's education in the field has been reimagined to the policy of the people's obscurity.

Moreover, the tsar's uryad is heading towards the ear of the 20th century, and the reaction is being transferred, in view of the fight against the "Muslim-Tatar", pan-Turkism and pan-Islamism, and the fight against the introduced scientific confessions. For example, "A special reward for making visits for the anti-Tatar-Muslim inflow in the Volga region" chislі i rosіysku MOV, obmezhivshi programa vikladannya in zaznachenih schools viklyuchno items scho vіdnosyatsya to vivchennya musulmanskogo vіrovchennya, pіdporyadkuvavshi їh vіdnosno dotrimannya tsієї vimogi zagalnogo The Teaching visual. "W tatarskoї school struggled not okremі officials abo mіsіoneri, and ofіtsіynomu state-sponsored rіvnі, pіdkreslyuyuchi nezaperechnu "the need to take the highest rank for a Muslim school."

Navigate the Revolution 1905-1907 rr. vіdkrivati ​​vlasne svіtskі schools bulo is fenced in a row categorically. Tatarskі madrasah, for the suvorian attribution of power, could be mothers of only confessional, tobto religious character. The uryad is clearly not enough for denationalization of the people with its baked struggle against the light of the Tartars; It is not for nothing that "Narada" was ascertained that "the Russian people of the Russian people can turn to the right of the Russian people to the Russian culture; Establishment of the vlastnoy svitskogo school and actually boomed the border of the Tatar intellectuals. It is noteworthy that the inspector of the Kazan Naval District Ya.D. Koblov in 1908, having seen the book, did not call it іnakshe, as "The Mrii Tatars-Muslims about the national educational school". Obviously, tsarist vlada, like the Orthodox Christianity, relied on the broader education of the Tatars and the change in the character of the Tatar school for fear of new changes in the Russian policy.

Tsarism has robbed everything, so it will allow access to the Tatar school, to provide it to the intellectual militia, and to know how to overcome the russification and imperial ideas. Tsiy metiyali '' Rules '' 26 birch 1870 r, 20 leaf fall 1874 r, 31 birch 1906, 1st day 1907 r, 27 jovt 1907 і td. The whole story is obvious: in 1912 the deputy of the III and IV State Duma G. Kh. exchange of non-nationalities in rights, triumphs in non-government, in black-minded, material and spiritual, weakening, landlessness, vicariousness of native migrants, native literature, vicariousness, tribes mind of the yogh national іnuvannya. .. "[ 16 ] .

Paradoxically, the development of national education is altogether overwhelming, especially in the light of day, the Tatars are condemned for "fanaticism" in front of them, who are going to make their way into the state school: gymnasiums, schools, universities, etc. In such a rank, the doors of the Russian navchalnyh mortgages with the holy sanctuary for the Tatars, behind one vignette, will close. If there were signs at the entrance to the garden and boulevards, there were signs that read "Entry to Tatars and Dogs Fenced in", it was sure to be very nice to admit "Inorods" to the temple of science and education.

True, in the XX century, especially during the revolution of 1905-1907, in the minds of the unconventional democratization of the Russian suspension, the intercourse could not be all-inclusive. The new minds of the Tatar Yunaks stretched out in hundreds in the Russian Navchalny mortgages. Tsarism reconciled itself with this phenomenon, encouraging those who would be more successful in receiving the foreign language of the Russian language. Ale in the XIX century. on the right was the name of the innakshe. Children of Tatar Muslims cannot be accepted "on the state budget and to help other students of the same kind" rozmishuvati їkh "for living together with the scholars of Christian history", etc.

Tsarism is clearly afraid of the development of culture and the awakening of the national self-consciousness of the Tatar people. It’s not a gift the apologist of the religion, the obscurantist N.I.

and at the end of the sum I will start to sound like a loud laugh like K. Nasira's phrase at home, which until the end of the hour was growing up as a view of patriotism and internationalism. Nasirov wrote: "Russia itself has enough knowledge and knowledge for us, nothing from the skin drive to go to the cordon. We are Russian people and those who are in Russia, we are full of power."

However, the price of knowledge is practically unhealthy to get rid of. The juveniles pugnul at him viyhati beyond the cordon. Razumiyuchi tse, Sh.Mardzhani for the sake of meaning: "For our people to be able to, in order to prevent our people from being able to manage the power of the right, and to relieve our everlasting oppression in the arena of life, we will need the European knowledge of schools, and the education of і education can be brothers everywhere, pretty much є. Knowledge and education I don’t know about national, not new cordons ".

Tatar Yunaks appeared in Bukhara, Samarkand, and later - in Turechchin, Egypt and Syria. Wanting in the material plan, the stench saw great difficulties, ale, they were seen as the intercessor as one. However, tsarism did not just cries out for a given phenomenon, ale and vbachav separatism in the new, anger to Russia from the side of the people, as they simply snarled the virus out of the cordon. By the year the middle of the Tatars, the craving for the establishment in Western European regions, in Japan, etc., increased. More details are given below.

Until the end of the 19th century, there was a serious turn to the public awareness in the Tatar suspension, unimpressed on all sides of the tsarism and conservative children of the nation. For the reform of the old-method madrasah, the most radical part of the Tatar bourgeoisie, the її dіlovі cola, has come forward. All the people who need it will be people with a minimum of knowledge of the world, who could practically conduct the right, develop their knowledge. Among those who are jealous of the illumination of the bully are such great dealers and promislovtsi-dealers, such as Akhmed and Ganii Khusainova, Shakir and Zakir Ramievi, manufacturers Akchurin, Utyamishevi, Azimova and others. National patronage flourished on a wide range of grounds. The brothers of Khusainov, especially Akhmed Khusainov ("Akhmed bai"), were famous as the legendary patrons of the Tatar spiritual culture. The stinks donated hundreds of thousands of rubles for the maintenance of mosques, the witness of mektebs and madrassas, they subsidized dozens of primary pledges, they gave the most gifted shakirs in the world, if they were young, they were contribution to the right to the development of national education, they were unimportant, etc. So, the merchant J. Sagdiev donated 10 thousand to the Kazan madrasah "Kasimov", the budget of the school and mosques - 10 thousand. To the Kazan benevolent partnership - 2 thousand. Rub.[ 22 ] ... At the time of the development of the national school of the Svitsky directing, they worked hard to do it І. Gasprinsky, who I’m looking forward to hearing in Turechchyna and France, who, before the speech, in his youth, worked in Paris as a secretary for I.S. Karimi, X.Maksudi, I. Teregulov, N. Amirkhanov, N. Tyunteri (Shamsutdinov) and I. Kurbangaliev, N. Nadiev, D. Gubaidi, Z. Shakirov, G. Ibragimov, M. Mushtari, Shigap Akhmerov, G. Sagdi, Sh.Tagiri, G. Sayfullin, H. Faizi-Chistapuli, F. Suleimania, M. Muzzafariya, F. Aitova, L. Khusainova, F. Adamova, Bagbostan khanum (Mukmineva) and many others.

Growing competition on the All-Russian market, and in some cases beyond the cordon, in the Tatar dyla of the high cultural and technical level. Among the minds of minds, unimpressed on the majestic crossings from the side of the tsarist authorities and the zealous of the national old school, the jadidist schools began to come to the replacement of the cadimist madrasah. Overlapping navchalno-vikhovny processes, striking a blow to the literal method of navchannya. The alphabet-sound method among the Tatars pochav vprodzhuvatisya in the 80s. XIX Art.

One sutta detail. If the old Tatar school is based on deyakim "knowers" of history, it was based on the letter-subjunctive method, and the sound method became completely lost in the Russian school since the 70s. XIX century. Same todi K.D. Ushinsky, N.A. Korf, N.F.Bunakov і ін. On the basis of the vinaydenny method behind the cordon, a system of cob navs for Russian children was broken up to replace the ecclesiastical "az", "beeches", "lead".

Naturally, in the minds of the highest-ranking fence of the national secular school and in the confessional viglyad, in the Jadid madrasah of theological disciplines, it is a very important place. Practically in the skin madrassah, the main subjects were victorious: the Koran, the Qur'an, the Hadith (the words of the Prophet Muhammad), history of Islam, views about the life of the prophet and his companion, gakaid (basis). However, the new era was dominated by the idea of ​​svit's subjects, which were increasingly included in the programs of the new-method madrasahs. Pragnennya to the new bulo is especially strong in the greatest initial mortgages located on the ethnic territory of the Tatar nation: "Muhammada", "Kasimov" (Kazan), "Galiya" (Ufa), "Khusainov" (Orenburg), "Rastsul" (Tatarstan) Bubi "(village Izh-Bobya, Sarapul district, Vyatka province) and ін. in a number of new-method madrasahs, practically all disciplines were taught at their own time, to be included in the course of the educational secondary school (and sometimes and more in connection with the need for training of pedagogical personnel). So, in the madrasah "Muhammad" on the cob XX century. vikladalsya: Russian language, arithmetic, calligraphy, painting (armchair), rakhunok, geography, physics (natural science), geometriya, history of Russia, Zagalna history, History of the Turkic peoples, history of science and classes, pharaiz (science about the development of spads), ethics, hygiene (medicine), jurisprudence, metrics, rhetoric, psychology, logic, philosophy, Arabic education, teaching methods ... Naturally, dictation, wiklade were written, create, memorized reminiscent of different texts. If you are afraid of the Tatar language, then you will be called "Türkic tel" (Türkic mova), and the reading with the native language is called "you are reading the Türks" (Türkic reading).

In the madrasah "Muhammad" a lot of uvagi came to see the Russian movi. So, in the cob and middle classes of shakirdi stretching for 11 years (there are not enough madrasahs since 1913, the 14-year course), they taught Russian language school, so that 6 lessons per week were given in the new school, while for the other subjects did not come for a maximum of 2 years. In the light of evil, riveted to the Tatar new methodology school є Tverdzhennya vishchezgadan "Naradi" about those in the madrasah "because of the demand for rational education of their own viri - іslamu - as the subjects of the wrong geography were introduced order z cim absolutely ignored Russian language, history of Russia and geography of Russia; at the same time propagating piecewise pan-Turkic movement ". The engagement of the jadidist madrasah in the pan-Islamic-pan-Turkic "manners" would have been necessary for tsarism to destroy the national school, not to hunt down all the national features, victories, achievements. The criticism of the engulfed madrassah is not flashed either in fanaticism, anti-Russian attitudes, and in those "deaths of death". Itself from the reason of such initial pledges were people who made the greatest contribution to the propaganda of the Russian culture, were actively involved in the conversion process, etc. To the testimony of that, there are hundreds of creations of Russian classics and majesty of the pen, translated into Tatar language, a lot of those boules published on the sides of Presi in 1905-1917 rr. Well, it’s worthwhile to talk about religious and religious objects in the "Muhammad" madrasah, then, for the sake of it, it’s necessary to put the butt in the middle class. So, in five cob classes the "theological" disciplines were introduced for 39 years, in svitsky - for III years, and in six middle classes for 43 years and 131 years.[ 25 ] .

"Muhammad" can rightfully be called the Tatar University of the Dozhovtnevo Pori. Thousands of high-quality national life of frames, that can be characterized as the number and pride of the nation, have passed through 36 years of history in the capacity of new methods. Among them are mi zustrіchaєmo revolutionary actors and fighters for democracy (H. Yamashev, M. Dulat-Ali, K. Yakub, K. Tuybaktin, S. Gabbasov), wonderful artists of words (G. Kamala, F. Amirkhan, M. Gafurі, F. Burnash, K. Tinchurin, Z.Bashiri, M. Ukmasi, M. Gali, A. Iskhak, A. Kamal, F. Asgat, F. Tuikin) Kh.Badigi, A. Rakhim, G. Gubaidullin, G. Mustafin), encylopedist-humanitarian (N. Isanbet), educators-pedagogues (T. Ilyas, Z. Shakirov), revolutionary, poet, polygraphist) (M. archaeographer and teacher (S. Vakhidi), journalist and videographers (B. Sharaf, A. Khasani), diplomats of high rank (Kh.Bikkenin, I. Amirkhan), artists (3. Sultanov, Gabdrakhman and Gabdulla Kamal) , composers (S. Saydashev, S. Gabyashi), artist-sculptor (B. Urmanche) and bagatokh іnshikh.

To merit the honor of the name of the attributes of the "Muhammad" madrasah. Until 1907, there were three great stone buildings, a small kitchen, a liquor store, a master house for repairing, according to the woodwork, there was a paliturna master house right there. On the territory of the madrasah there was a garden, in which a winter skating rink, de shakirdi could ride on kovzans.

Similar successes in the solicitation of the Bubi madrasah. Tse madrassah, yak and "Muhammad", which had a bland reputation. To navigate the guesses of Ya.D.Koblov, calling him a "vidatny" madrassah, the chief pledge of a "vishny rozryad". For this firmness, in "Bubi" Muslims came to read from the most popular provinces, and for let’s advance dosvid The "lovers of Mohammedan education" were not only from the "Middle Asian Volodin", but they were from Turechchini. Here they welcomed the illumination of the mugalls, "all the days and the place for busy townspeople, so you can put the illumination in the national dance." Koblo said that until this time, the madrasah "Bubi" went to the yak in the period of its development, the madrasah of the Privolzky region did not reach the yak.

Madrasah "Bubi" without urahuvannya cob education consisted of eight classes, de busy were conducted in 30 disciplines. Here 8 items were put before relegation, 22 - mali svitsku straightened. The axis of change of light objects: Russian language, Turkic language, literature, art and painting, arithmetic and theory of science, Arabic language and literature, geometry, geography and science of geography, philosophy ethics, algebra and trigonometry, science about goodness, astronomy, pharaiz, methodology, hygiene, logic. At voluntary ambushes, the accountant's help was carried out, and it is even more significant that the western European move: nimetsku and french. The majesty is the place of the Russian movement. In addition to the last three, in 1-5 middle grades, the Russian language was victorious 12 times (!) For a week, tobto Shakirdi were given this day for 2 years, so as a child was born every 2 days.

A similar place in the system of national education was occupied by the same great madrasah during its hour "Khusainov", in which there were 8 religious and 20 religious objects. The middle of svitsky disciplines buli: Turkic, tobto Tatar language, Turkic (Tatar) literature, Arabic, Persian, Russian movement, arithmetic, geography, history, geometry, zoology, medicine, nature (science) rhetoric, methodology of vikladannya and ін. In 1906, the fate for the "Khusainov" madrasah was prompted by the miracle of tripverkhovaya budіvlya from usіma with happy gifts: from electric illumination, steam scorching, etc. Only the building (without internal equipment) was used by Akhmed Khusainov in a big bag for one hour - 97 thousand rubles. Rub. U 1907/08 navalny rotsi 310 shakirs (in the afternoon 150, in the evening - 160) are coming to "Khusainov". The staff of the madrasah consisted of 14 viewers, manager, patron of the manager, 2 naglyachiv, secretary and 11 technical services. Kozhen on top of the visonuvav singing functions. So, at the first time, there were cobs for the first class, the door, the room for the food, the special support for the service personnel. On the other, middle and preparatory rooms were changed to other (іgdadіya) classes. The third on top was occupied by the bedrooms and a special rank was added to the mosque before the madrasah.

With the magnificent success of the Ufa new methodology "Galiya", the galaxy of Tatar, Bashkir, and the world's Turkic writers, poets, journals, culture and mystery children came from the past. Not vipadkovo the same Koblov, for the sake of it, "I want it to be in possession of the elementary victories of the science of science, the rosy development of scholars in the range of meaningfulness."

I911 has an English magazine "The M oslem World "(" Muslim svit "), which are analyzed by the planning of the Tatars' new-method madrasahs, because the smells are similar to initial plans classical gymnasiums, de misce Latin and walnuts take Arabic and Persian mov.

Velmi symbolically, staged for the sake of the Ministries of the USSR and the Central Committee of the CPSU (b) from the 10th 1948 r madrasah "Muhammad" and "Kasimov" in Kazan, Galiya "and" Usmanov "in Ufa," Khusainov "in Orenburz" , "Bubi" in the village of Izh-Bobya got used to pedagogical schools, to the middle special primary pledges in the sense of the official education of the holy rivny and the rights of the students of the cich pre-revolutionary naval pledges.

The majestic turn of the children, how will they be at the vzhitka in the Tatar madrassas from the immemorial hours before the Zhovtnevo revolution. So, in 1917 in the Kazan censorship committee the bulo saw "Oglyad pіdruchnikіv", accepted before implantation in Tatar schools for I9II-I9I3 rr. In "Oglyadi" 394 "out-of-the-box handcuffs" were analyzed in Tatar language, they had been seen for a long time, and they had been showing a picture of them. 70 percent tsikh pіdruchnikіv stored books on svitskiy sciences. For the foreign and Russian history, robots were analyzed by H. Muslimi, Sh.Mardzhani, K. Nasira, M. Ramzi, H. Gabyashi, G. Akhmarov, Sh.Khamidullin , A. Zabirova, H. Mukhammedova, N. Nadieva і іn., Z geography - G. Fayzі, H. Fayzі, Sh. .Maksudi, Sh.Khalidi, Sh.Tukavi and bagatokh іnshikh. I saw methodical scholars. So, in the I9II r ​​G. Kulakhmetov saw the pratsyu "Methods of Victory of Mathematics". In the pre-revolutionary period, the handcuffs of many Tatar people were released: Kh.Kurbangaliev, Y. G. Shnasi - from chemistry, G. Gismati, H. Zabiri - from physics, I. Hamidi, D. Gabidullin, Kh. I. Suleymani - from the ethics of the rich.

Naturally, not all Tatar mektebi and madrasahs were held at a proper level in the material, as well as in the primary and vicious aspects. Neridko, especially in the villages, the stench was drawn by the day to day, rich in what lies in the patronage of patrons and donations from the side of parishioners. There were no qualified mugalls, good school buddies, not finished with scholasticism, mechanical bison, assault, etc. In the beginning of the war, the process involved sometimes incompetent tovstosums, conservatively appointed clergy, fanatical paraffians - jealous of the patriarchal way of life. Mektebi and madrassahs were used by the sawmill officials in the Russian administration, who worked with the methods of all kinds of fences, encirclement and inn.

The protest of the success of the people’s education was obvious. Turn to the light of day having taken on a non-turning character. Novelty pushed its way, unaffected by the conservatives' grim opirism and the power grip of the tsarist administration. The Europeanization of the initial process took a turn for the reconstruction of the entire school. One of the indicators of such progress was those scho for 1910 r up to 90 npots. All mektebes and madrasahs of Kazan province have joined the sound method.

In 1905, there were 845 Tatar mektebes and madrasas in the Kazan province, 54,549 schools, including 34,860 boys and 19,599 children. The number of national naval pledges in the governorate was unhealthy: in 1907 it became 877 (with 66 787 scientists), and in 1913 it was 967 (79496).

Tsarism did not want to admit it, but the share of "non-Russian" education was in the hands of the Tatar intellectuals, who stood up for the Europeanization of education, progress and national development. At the XIX and the ear of the XX century. uryad nasadzhuvalo middle of the Tatar population Russian schools for Tatars, Russian class at madrassas, Russian-Tatar schools. It is known with the "Rules" of the 26th birch of 1870 for the "Instructions for inspectors of Bashkir, Kirghiz and Tatar schools" (1878), new metebi and madrasahs could have been confused with goiter about wintry classes. Tse was trying to stifle national awareness, breaking the nation on the doorstep of the part, most of the "hybrids" were guilty of the bully vihoditi (and sometimes they went) people, like the most powerful policy of the Russian Federation. Vypusknikiv Russian-Tatar schools were eagerly taken to Tatar teachers' schools (Kazan, Orenburg, Simferopol), as the students poklikanі gotuvati readers in quiet cobbled schools, opened with the method of denational "education". Having found such a rank, the colo is viciously enchanted.

In 1905, there were 11 Russian schools for Tatar children and Russian classes at the madrasah in the Kazan province, as well as 8 Russian-Tatar schools. Oh, some of it grew steadily. In 1907, there were already 13 local schools and Russian classes, as well as II Siberian schools. They had I155 ludin. In 1914, there were 69 Russian-Tatar schools and Russian classes at the madrasah in the province. The stench was stored in the name of the Ministry of National Education. Due to the primus organization of the Russian classes and the Russian-Tatar schools from above, before the organization of the Tatar population, the stench did not help the people and the Muslim clergy. Forcibly injecting the Russian language into the middle of the Tatar population, tsarism didn’t want to be interested in the Tatars, nor the Russian population, but after strangling the native language, to muffle the national culture, to ignore the nationalities.

In spite of the interests and reactionary feuds of the autocracy, the Russian class and the Russian-Tatar schools in the singing world played a positive role in the sensitization of the Tartars of the Russian culture before

Unpretentious on the majestic difficult, evolving and gaining to the knowledge of life. Stretching out to see the new bulo "viciously religious and moral vikhvannya maibut mothers of Muslim homelands, hearing noses of great traditions and sounds of Islam." However, the old traditions began to give a thrill in the mid-50s. XIX Art. So, since 1857, in the village of Izh-Bobya, Badrelbanat Imankulova-Bobinska began to teach children not only to prayers and read books of religious zmist, but to a letter, which at that time respected the destructive morality of Islam. Deyakikh, the most healthy little girls, know or know the basics of Arabic and Persian language. In 1890 r, as a result, Zusil, applied by G. Galeevim (Barud), and by the MAGR squad brought him to the Persha of the new school among the Tatars, which I named "Magr abstay mektebe".

Revolution I905-I907 rr. celebrated a beneficial infusion on the development of the Tatar woman's education. New schools have appeared in a whole series of settlements in the Tatar settlements. The schools of Lyabibi Khusainov, the magistrate of Muzaffar in Kazan, F.Adamova in Orenburzia, successfully promoted the schools of Rabig Amirkhanov (mother of F. Amirkhan), Sagadat Amirkhanov (sisters) of F. Amirkhanov in Kazan, F. Adamova in Orenburz. they have such light objects, like the Tatar sheet and reading, arithmetic, geography and history, which were introduced into the program for the rapid development of relevant disciplines.

Going into the life of the Tatar community became the message of the first Tatar community on 29 June 1916 to the fate in Kazan. The stem of the bulo is tied with the names of Fatih Yaushev-Aitov. In gіmnazії Aіtova vikladalisya vіrovchennya, tatarsky i Arabic MTIE, rosіyska mova, Istoria zagalna i vіtchiznyana, geografіya zagalna i rosіyska, mathematics (arithmetic, algebra to geometrіya) fіzika, prirodoznavstvo, anatomіya, fіzіologіya Lyudin, gіgієna, pedagogy, calligraphy rosіyske i tatarske , painting and handicraft. Krym lessons in Russian language, Russian language lessons were conducted vіtchiznyа іstorії and geography of the Russian empire. All of the items were subject to the Tatar language. The program of the objects of the ball is stored in the general state women's schools. Struggle for the mainstream of women’s schools has become one of the manifestations of the struggle for national renewal and development of self-made culture.

The basis of the Tatar national illumination of the boulevards and madrassas, which functioned not only in places and great settlements, but in remote villages, some of them, there was a mosque, the school was invincible. The number of mektebs, or madrasahs, accounted for the number of mehella (paraffia), but there were donkeys, in which there were up to 5-7 such mechella.

At the same time, it was especially necessary to acknowledge the fact that the tsar's district, all the way overshadowed by the modern education of the Tatars, was, by the way, amused by the fact that the tsarist district (including material) was a Tatar national school. One of the Russian newspapers reads: “Half of the population of Kazan province is stored by Muslims. And the newspaper "Duma" (St. Petersburg), as it went to the Tatar language, meant, scho, "I want the Kazan Tatars to pay the majestic tributes to the land and I will manage to pay the great tributes, for the winyat of the monsieur schools, the Tartars do not want to see them for help. Influencing the tsarism to the Tatar school, the newspaper "El-Islakh" ("Reform") wrote: "If I want the old fashion in Russia, I will make progress in any sphere of life, but in all the people of nutrition there is no way of over-excellence. Official statistics are also influenced by the idea that "Tatar schools can take revenge on the worldly pennies, and the winners are linked with the initiative of the population itself."

Also, the Tatar mektebi and madrassahs were drowned in the Persha Cherga, as it meant, on the cathedral of the Tatar population, as from important economical minds, they wanted to get their children to the very elementary knowledge. It’s not surprising, but the number of small cities didn’t start for the education of a large amount of steadfastness of the large Tatar primary mortgages, especially in the villages. During the hour, the Tsar's administration was so eagerly put up to the Tatar mektebi and madrassahs, which impressed them as a "gardener of failure and fanaticism," but the smell was not included in the backwoods of a number of primordial mortgages in the provinces. At the end of the day, in the mean virases, there was only a small number of primary mortgages and a large number of scholars from them.

Tim is more hostile, that the Tatar people in the pre-revolutionary period were one of the most literate peoples of the Russian Empire. The Kazan governor declared in 1905: "Stink in its own way, as much as all literate". The official view of the country meant this: "The Tatar population has gone far ahead in the built-in literacy ... Our (I know" our "and" your "! - Auth.) ... Yak vidomo, Kazanska, Vyatskaya, Simbirska, Saratovska, Samarska, Astrakhan provinces were put up to the Kazan navchalny district. Inspector of the vast naval district Ya.D. Koblov, grounded on their guards and pidrakhunks, writing in I908; "Among the nationalities who inhabit the shady part of Russia, the Tatars of the Muslims will occupy pershe misce(Passed by us -Author). There are a lot of literate people among them, even a great one to find among the Russians. The class is not a Tatar, but he knows no way about the cob of war, but he can read and write in Tatar. Explains the widespread literacy of the Tatars, who in their skin villages do not include the insignificant ones for the number of the population, є schools, in which mullahs are engaged in children, for the very insignificant fee, or they can be found without a cat. "

His thoughts Ya.D.Koblov pidtverzhu and in 1916: "It is important for Russia to educate the people, the middle school would be so widespread literacy, as among the Kazan Tatars. In the face of grammar, it’s in the skin’s village, since it’s not like it wasn’t, but it’s unnumbered, є school. "

To all the thoughts of the entire audience of the rector of the Kazan Spiritual Academy P. Znamensky (I9IO): mayzhe sutsіlno everything is correct(Passed by us - Author) ... For his zvichkoyu to the book, it is easy for a Tatar to learn and Russian letters, as it is seen in the regiments: soldiers from Tatars are better off being literate, not Russian. Tsikavo, at the university, the Tatars were honored by some of the best books for the international journals in the university and the spiritual academy. "

Here, there is a need for clarification of certain details. In the science and science-popular literature, phrases of this type are not often developed: hardness on kshtalt "Tatari may be very literate" some far from the truth. Hecklers of this look declare that the version of "subjective literacy" served as the true for the childish kind of pereslivan and wicks of the Tatars, like, nibito, corystyuyutsya with their cultural experience, "Inorodtsiv". But in this kind of vague authoritative point of view, it is obvious that in the face of the mimicry they ring in some of the "namir", the apparently untruthful interpretation of the facts of the wrong monsters, the glitches of the clergy, the summons of the road officials, їх to the great reputation of the community. Andzhe justly, after having informed the representatives of the Muscovite Society, declare that new ideas penetrate into the midst of the Tatar population, "80 percent of them are competent for their own?". Otzhe, the step of literacy of the Tatars is estimated in the fringes of 80 vids.

The axis here is the nutritional value: as soon as they were using the materials of the Zemsky statistics, which in 1905 gave the following indicators: literacy of the Tatars of the middle class became 21.67 percent, Zhinok - 17.73 percent? ... Go to the middle level of literacy to 19.7 percent. The price of literacy is not Russian language, as one is thinking about presenting the same old age, an old one, Tatar, that is, the same literacy of the Tatars in Russian, yes, the advancing percentages: for children 4-5, for women. Vidsotok only speak Russian language not vived.

How can we compare the figures of 80% and 19.7% in terms of maturity to literacy of the Tatar population? In addition, in the quoted quotes, the literacy of the Tatars was assessed even more highly among the Russian population (24.5%), and here we see a 5% dislike of the people of the Russian nationality themselves. It’s easy to explain the paradox. First of all, the ways of revealing the level of literacy of the Tatar population of the bully are far from the finest, but in the viglyadi, beware of the statistical nature of the dzherels themselves. In a different way, and even more, the Tatars had a stronger pre-emptiveness of census, regional statistical operations, so that they came in, so there were some other indications. New gigantic historical information, the Tatars in the world of possibilities have escaped from all kinds of "revisions", which are carried out by the Russian administration, in the case (and not without reason) in them The Tatar population remembered the "credo" of Count D.A. Tolstoy, the Ministry of People's Education of Russia, which declared: ... There is nothing marvelous in the fact that before the hour the Tartars will have to rewrite their own education qualifications, or else they pretend to be illiterate. But it’s not for nothing that A. Speranskiy wrote in 1914 that “a Tatar, who cannot read and write, does not care about his fellow countrymen; the rite of reading and writing. '' Selyaninov does not need to be especially vicious in the ways of getting his intellectually used.

With such a rank, the path of a complex vivchennya bezl_chі dzherel and the imposition of a whole number of common tributes, it is possible, in our opinion, the literacy of the Tatar population in the fringes of 80 vіdsotkіv.

Zrozumіlo, here the mother goes to uvazi, so mova in the absolute greatness in the yde about literacy is less in the old story. The whole thing is quite natural. In the minds of tsarist Russia, to see in the mind of reading and writing my dear my bulo to great achievements. It is especially important to admit nats_y, up to the number of which there were і Tatars. Literate people could potentially frequent drops They were able to make a lot of money, not written, through books, brochures, newspapers, proclamations, etc. take off the leading ideas of the era, get involved in an active community life, and read on to the importance of your position as soon as possible. Qia was especially brightly manifested in the rock of the three Russian revolutions.

The problem of literacy is irregularly tied in with the level of education, the level of modernity seen by the minimum of the knowledge of society. Here we go to food about those yak in for example XIX- ear of XX century the camp of the right from the middle, the middle special and the holy sanctuary of the Tatars, with the training of teachers from both fields. When it comes to mediocre education, then it is tied with navchannya in madrasah, yak, as a rule, it was made up of two, three, and then from what is seen: I) cob (ibtydai), 2) middle), 3 ) middle (іgdadіya) і 4) rich (Galіya). Buli and іnshі options: pochatkova (іbtіdaі), middle (sanavіyya) and і vischa (Galia), from I9I3 / I4 of the primordial rock was practiced, for example, in the madrasah "Muhammad". The students who finished the project were given a middle education, and the past was not only for the education of the Shakirds, but they gave the right to the victuals' activity, which was given the right to the victuals' activity, which was given the right to the victuals' activity, but the pedagogical and the pedagogical special You can judge about the type and the general public of light objects, about the effectiveness of these victories, one can judge by the programs of the madrassah, which are displayed ("Muhammad", "Bubi", "Khusainov"), so for the radians' hours (decree of 1948). “Galiya” gave it to me, and I would like to religiynu to educate you at a glance at a madrasah of a skid type. So, in the madrasah "Muhammad" isnuvala "Galiya" with the trinity term of navchannya, which is mainly used for religious activities of the highest quality. However, here there is a range of purely religious disciplines (Islamic studies and studies of science, education in science, Muslim jurisprudence, sacred Hadis, Vira, and the Koran) ... Bagato vypusknikiv "Galia" became mudarris, tobto viclades, and self-taught in the galuzy of national education.

In the end of the XIX - the ear of the XX century. to achieve a wide development by trimming the process of teacher training without preference at special pedagogical courses. So, in 1897, with the help of the industrial patron G. Khusainov and the young teacher F. Karim bully, he showed the first pedagogical courses in Orenburz, and in 1899, in the Tatar village of Kargali, near Orenburg. At Kargalinskaya pedagogical courses, for example, in addition to pedagogy and methods, they taught mathematics, history, geography, botany, zoology, Muslim religion and іn. Items. I met the courses in bulo educated readers, old children in new methodical mektebahs to madrasahs.

For 3 years of education at the cikh courses, 200 readers were given coverage. Among the number of boules H. Atlasi, N. Nadiev, H. Faizi in. We have become great lecturers and teachers. If I want the course to be fenced off without a bar, or to harass the police, the stench has overshadowed a trace in the history of national education and gave an impulse to the start of new courses. In the end of the XIX century. І. Gasprinsky organizuvav courses for young Mugalls in Yalta, where Tatar young people went from the children of the Russian Empire. Until the earliest 20th century, the provincial scientific and pedagogical center for the training of Tatar readers of the "Bubi" madrasah was rebuilt by high-class teachers, brothers Gubaidulla and Gabdulli Nigmatullin. Here, they welcomed the education and pedagogical skills of the rich representatives of the Turkic peoples, so that they can live from the best times of the country. For 3 rocks, tobto from 1908 to I9II pp. at the pedagogical courses at the central madrassah, 274 people were given to teachers, among them there were 106 women.

In 1907, in the Novotatarskaya Sloboda of Kazan at the "Muhammada" madrasah with the initiative of educators-pedagogues of Galimdzhan and Salykhzhan Galeev, the bully introduced pedagogical courses for Tatar teachers. The stench of guilt will serve as a guide for the Maybut Budinka of the readers (Darelmugallimina). On the course, they arrived, the head rank, silski mugalli from Kazan, Ufim, Vyatsk and іn. Provincial, in total 60 people. In the course program, in the range of religious disciplines, boules include history, geography, arithmetic, geometriya, pedagogy and in. Items. However, it’s not bargaining for a bully to give a thrashing about the governor’s orders.

Since 1898, the private school of F. Adamova in Orenburz has provided pedagogical training to her pupils, as she taught teachers for cob schools. In 1915, in Ufa, they practiced "repetitive courses" for teachers from Tatars and Bashkirs. At the same time in 1915 in Troitsku Bula, a private seminary (Darelmugallimat) for Tatars was organized, the teacher of which was G.Yaushev.

The teacher of Tatar women was promoted to the private school of Fatih Aitov, born in 1909 in the city of Kazan, in the year (1916) it was transformed into a gymnasium. In the 8th grade, the schools of the school were victorious in pedagogy, methods of teaching the lesson. The girls, as they read articles as teachers, gave trial lessons in the youngest classes of the school. One of the students wrote: "The school of Fatih Aitov can be considered the most decent school for Tatar girls. Female children. Students who have finished school can only be taught by teachers for victories."

Osvіtnіy qualification of the Tatar population began naturally, not only mektebi, madrassas, pedagogical courses of rural types. On the ear of the twentieth century. more and more intensive character having taken on the process of education in the Russian middle and general mortgages, for example, in the state schools. The middle education of the sovereign type becomes more and more accessible to the gifted part of the Tatar youth. So, for the tribute to 1908 rock, only 17 in Kazan in the children's schools, 14 in the Commercial School, 11 in the Real School, 2 in the Art School, 2 in the Feldsher's School, in 90 in the Tatar School in the Tatar School, 90 lyudin. Kazanska Tatarska schoolchildren scrupulously released dozens of frames with a special middle education. Before the speech, the great people of the community, revolutionary, democratic movement (S. Maksudi, G. Iskhaki, M. Sultan-Galiyev, G. Teregulov, H. Yamashev, F. Tuktarov, G. Saifutdinov, G. Kulakhmetov, Sh. Mukhamedyarov), prominent writers, honors, teachers (G. Akhmarov, M. Kurbangaliev, M. Fazlullin, G. Rafikov, G. Saifullin, G. Kamala, R. Gazizov), great warlords of the Radiansky hour (Y. Chanishev, Kh. Mavlyutov), ​​one of the creators of the professional Tatar theater I. Kudashev-Ashkazarskiy and іn. from 1876 to 1917 pp. The teacher's school released 350 victories, the number of which served its people with honor, do not marvel at the reactionary attitudes and aspirations of the official authorities, organizers of the school.

A great fact about those who, one of the blues of the Simbirsk merchant M. Tenishev, graduated from the Kazan Real School, and four of them graduated from the Simbirsk Trade School. To achieve a high level of understanding of the family of the home Tatar historian G. Akhmarov, the senior blue graduate from the Kazan University, the daughter - the gymnasium (pratsyuvala teacher), the other blue - the third Russian

The beginning of the Tatar youths among the Russian schools and the middle naval mortgages became a commonplace phenomenon. what can not be said about the Tatar girls. However, writing the revolution of 1905-1907 rr. all more Tatar women began to go to the gymnasium or to the external warehouse for the certificate of education. So, in one of its three issues, the newspaper "Al-Islakh" reported, that in 1908/09, in 1908/09, the first time in the Kazan March from those who were needed in the flow line. The newspaper, not without pride, declared, "I’ve passed the certificate of maturity in the school’s school,” she rejected the testimony of Sufiya Tutash Kulakhmetov. Kazan was approached by A. Mukhitdinia, in 1915 - by Rozum Apakov.

It has ceased to be a lack of accessibility to the world of illumination, to be rejected in the sovereign rulers of Russia. In 1908, 13 Tatar students appeared at the faculties of Kazan University. In 1913, the number reached 27. The newspaper "Vakit" ("Hour") brought up the names of the Tatars, which in 1912 came to the chief pledges of St. Petersburg: D. Enikeev and Akchurin (Ufa), R. Ramiev (Orenburg), G. Girfarov (Ufa province), F. Bikbulatov (Kasimov), M. Kurdiev (Krim), G. Abizov (Rostov), ​​women - M. Akchurina (Ufa), Yakhina (Tashkent). The same newspaper named the names of Tatar students who appeared in the Russian universities: Yu.Bikbov, K. Karimov (Kazan University), Sh.Mukhamedyarov (Petersburg), G. Yusupov (Tomskiy), G. Karimov (Moskovskiy) ...[ 69 ]

B. Akhtyamov also studied at the higher educational institutions of St. Petersburg. M. Vakhitov, G. Fakhrutdinov і іn., At Kazan University - H. Yamashev, F. Tuktarov, G. Mustafin, N. Khalfin etc. A. Teregulov graduated from Kazan University with a diploma of the first step in 1912, and the first professor of medicine from the Tatars in Maybutny. In 1916 G. Gubaidullin achieved such success, becoming the first professor-historian.

Vishta svitta became available for women-Tartars, who want a single one. In 1914 S. Kulakhmetova-Agyva graduated from the medical faculty of the St. Petersburg University. Vishcha medical illumination was also rendered by M. Akhmarov-Davletkildeev, H. Yamashev, G. Battalova and I. Among the Tatar women there were people who finished Vishchi Zhіnochі kursi r Kazan.

In the end of the XIX and especially on the ear of the XX century. To achieve a great scale, the modernization took over in the foreign middle and general mortgages. According to the information of the journalist I. Ramiev, dozens of Tatars have rendered their sanctuary in Paris, Geneva, Leuzhi, Leipzig, Freiburs, New York, San Francisco, Valparaiso and Tokyo, as well as in universities and colleges in Turachichi. For example, in 1909, there were 63 representatives of the Tatars in the new chief pledges of Istanbul in 1909, including: at the university - 14, teacher seminaries - 12, middle naval pledges - 20, in the sultan's schools - 4, in mіsk schools. D.

Znamenity Kaire University "Al-Azhar" was completed by two students of Sh.Mardzhani: K. Sayfutdinov and A. Yahudi. Stinks not only passed the university course, ale in різні rocky viclated the decline of philosophy into new. Sayfutdinov kilka rokiv, having passed the viclade of the Turkic education to the university and turning in Kazan for 10 years in the course of Islamic philosophy in the madrasah "Muhammad". S. Galimov is visiting "Al-Azhar", during the weekend of the "Khusainov" madrasah in Orenburz. Were seen in the Great Tatar philosophers, historians, community and religious affairs Z. Kadir, G. Battal, M. Bigiev, Z. Kamal, I. Kamalov and I. Yuri Akchura, the great huge dyach, Member of the Central Committee of the Cadet Party of Russia, a small collection of friends at the Vyiskovy Academy in Turechchina, after finishing the famous Sorbonne in Paris. Turning to Russia, in the madrasah "Muhammad" I read a course on history, geography, Turkish literature, and to the elders I secretly read a course on the history of the French revolutions.

S.Maksudi graduated from the Istanbul University, then the Sorbonne, becoming a lawyer of the international class. Vypusknik of Istanbul University of Buv і F. Karimі. Gabdulla Bubi graduated from the Faculty of Philosophy of Beirut University, and his brother Gubaidulla graduated from the Faculty of Natural Sciences of Paris University. Turning to Russia, they insulted the "Bubi" madrasah and brought glory to the great educators and educators. The American College in Beirut was finished by F. Amirkhan's brother, I. Amirkhan, who became thoroughly familiar with English, Arabic and Turkish languages, and allowed this to be done by one of the first Radian diplomats from the Tatars.

I.Ramiev stayed at Freiburzia (Nimechchin), Kh. Baibulatov in San Francisco, M. Kirimbaev in Paris, student of the Moscow University G. Karimov to get more knowledge at Leipzia University. Behind the cordon there were some kind of national culture such as G. Maksudov, G. Sagdi, H. Faizi and I.

According to the news of the newspaper "Vakit", in 1912 S. Sirtlanov and M. Gabdrakhmanov appeared at the Geneva University. S. Shakulova, one of the first Tatar women with a vision of mathematics, achieved the success of Vidatny's success. In 1913 Shakulova had a diploma about graduation from the Faculty of Exact Sciences of the Sorbonne University. Having stumbled upon the discrimination in my father’s region, I’ve already built 25 ips and in 1915 more than one diploma, now about the end of the physics and mathematics faculty of Moscow University.

Yak already signified, reaching the Tatar people in the field of spiritual culture, and for everything in the sphere of education, during the ten years they ignored, went out from the "saints" sponukan. It is necessary to imagine the Zhovtnevy coup as a new era in the history of people, and that means in the history of culture. Ale when it was completely "zabuvalos", but in the least, those who already back to Zhovtnya Tatar people, consolidated in the nation, maw a lot of national traditions, were supposed to achieve the highest level of spiritual and spiritual development.

One more important moment. The Tatar national school, stretching out into the znemag in the bream of autocracy, functioned against the constant threat of poverty. The drives for the thrashing of mektebs and madrasahs were more than enough. For example, Bishop Andriy in an additional note to P. Stolipin from 17 June 1908 about those who "conquered Kazan by the Moslem Tatars and all the funky edge see in our eyes quietly, peacefully," act. Stolipin saw on the side of "guarded" 'not only on the way to "For the sake of the ministries" About come for the anti-pan-Islamic and panturanic (pan-Turkic) inflow of the middle Muslim population ", but becoming a special student of the 9th century. large-scale suppression of national culture і, in Pershu Chergu, new-method mektebs and madrassas. tsarism Not trying to get away with a whole lot of other guiding methods, relying on vikoristovuvati for their fraudulent goals a religious and spiritual dispensation to the people. Vlada was seriously baptized on the baptized Tatars, as in the case of 100 yews. Cholovik, on the thought of the tsar's dignitaries, "represent in the Danish hour an important support in the fight against Mohammedanism, as well as for informing the teachers of the national schools and the clergy with the help of appearances, to be seen in the Muslim society." Tse buv a course for the introduction of denunciations, against one part of the nation in the most rude form.

Vladі everywhere vvizhalosya scho in novometodnih schools zagalnoosvіtnі Objects vivchayutsya in "tendentsіyny often witch Russie i vsogo rosіyskogo, napryamku", scho madrassas toil on metі "pіdgotovlyati tatarsko-musulmanskih vchitelіv for Pochatkova shkіl, proynyatih relіgіyno-natsіonalnoї avtonomnіstyu vseredinі powers i pragnennya panіslamskoї and pan-Turkic adnannya ".

A collection of tsarism, mabut, having spurred on the natural breakdown and extinguishing of the Tatar old-method school, but did not meet the spirit of the hour. Typically, in a general public statement, the opikun of the Kazan naval district: "Muslim schools need to get through the process of natural vimranny. Alas, the schools didn’t manage to make a big deal on the Muslim population, it is necessary to establish proper control over them." However, since the new method began to gain momentum, the Tatar school took it straight to light, the authorities brought down the mektebi and madrasah, the pedagogical course, a series of blows. Already 16 worms I901 r following the order of the Orenburzk governor of the police ruled the pedagogical courses in Seitovsky posad (Kargalov), as they read the teachers from the Tatars, Kazakhs, Bashkirs and others. Turkom peoples. Deputy III-IV sovereign Dumi G. Kh. Yenikeev in 1909 stating at the Duma tribune that "the school was opened for an hour on the left of the crumbling population, let the police go and get a little crooked." Yak butt in naviv Tatar schools in the villages of Shyalshali, Menglibay, chupa of the Bugulma district of the Samara province. Important chase was paid to the lot of new methodical mektebs and madrassas in the Mamadish district of the Kazan province: in 1910, 2 schools were closed for the orders of the directors of public schools, 3 - for the order of the trustee of the Kazan naval district, up to 10 schools - for the local courts. All over the Kazan province in 1910, 97 new methodology schools were closed.

The "pinnacle" of the colonial policy of autocracy in the area of ​​national awareness of the ear of the XX century. The madrasah "Bubi" in I9II r. At the age of 29 to 30, the gendarme captain of Budogosskiy arrived with the enclosure of the defended guards (close to 100 chol.), 7 police officers and the police officer. 10 mugallims from 14 boules received until the ship's report, bula vivezen a lot of books, manuscripts, etc. On May 28, 1912, the trial of the Nigmatullin (Bobinski) brothers in the madrasah was brought to trial, which was involved in the trial of the Idea of ​​National Education.

Mektebi i madrassas perebuvali pid nevsipuschim lucid tsarskih chinovnikіv rіznih rangіv and then i zhandarmerії, SSMSC roughly vtruchalisya in vnutrіshnі Spravi The Teaching zakladіv, Saw stitches for dermal Kroc Progressive nalashtovanih muddarrіsov i mugallіmov, Trimai madrassa Pay іnformatorіv, zaohochuvali whistleblowing on vchitelіv, organіzovuvali tskuvannya viclades from the most popular drives.

Khmari climbed over the Tatar national sanctuary. Do not misunderstand the number of sleeping people. school education for the ethnic, glorious and heterodox population ", several times were held" Special people for the anti-Tatar Muslim influx in the Volga region "etc. To navigate the 300-year jubilee to the house of the Romanovs, written in the fierce 1913 rock, on which the Tatars laid great hopes, but they didn’t get a share of the national awareness. The suspensions strongly encouraged anti-Turkish sentiments.

Sheds 1914 in St. Petersburg near the All-Union House of the Ministries (!) The main respect is attributed to the food industry. Struggle with the national school went to the new sack and the bull was brought to the rank of sovereign policy. Narada vyslovilosya for "the best protection of interests in the Russian state". The Svitska National School of Tatars is of the highest quality.

I don’t come to my senses: I don’t think it’s in the crescent 1914 r persha svitova vіyna, tsarism without all the wines, the deaths of all the Tatar illumination, overturning all the “channels”, as in this chi іnінshіy mіvlyuvali " and revival of the nation. In the minds of the international war, the autocracy has begun to loosen up the zashmorg on the Shi'i Tatar people, the post-leader of the "garmat meat" for the tsar's army.

Soon Lyutnev's revolution burst out, and then the Bolshoi coup d'état "came along". Here they reckoned with a reluctance of the same family, but they are vividly from ideological installations of bolsheviks.

Notes:

1 History of the Tatar ASSR.-Kazan, 1968.-P.49.

2 Div.: Tinchele avili tarikh. Science. library KDU. Revised manuscripts and books, No. 2389 T.-P.88.

Div. 3: Heseen bine Emirkhan. Tavarikhe Bulgaria ...- Kazan, 1883.-B.3.

4 Div,: Klimoviach Lucian. Islam in Tsarist Russia. Sketches.-M., 1936.-P.12.

5 Nasirov Kayumov. Vibrani of production.-Kazan, 1977.-P.14.

6 Div.: History of the Tatar ASSR.-Kazan, 1973.-P.58.

7 NA RT, f.92, d.56, L.15.

8 People's education in the Kazan province. Schools and scholars in them. School of primacy. Classy rooms. Vip. 1.-Kazan, 1905.-С.3.

9 Div.: Ibid.

10 Ibid. -C.7.

11 Div.: Sounds about the camp and the activity of the Kazan Vishchih female courses for the 1912/13 academic year. year.-Kazan, 1913.-P.27-29.

12 Ex. A.S.-ov '. Old and new school.-Kazan, Center. type., 1907. vityagti. Z zhurn. "Church-community life" for 1907. P.3-4.

13 Chervoniy Archiv.-one thousand nine hundred twenty nine. Vol.5 (36) .- P.80.

14 Chervoniy Archiv., - 1929.Vol. 4 (35) .- P.119.

15 Ibid. - p. 122.

16 Verbatim. it is about the last session of the 4th session of the der. Doumi. No. 2318.-P.2140.

17 AT RT. f.92, op. 1, d. 1277, l. 45.

18 Ibid.-L.21.

19 Leaves of N.I. Il'minsky to the Chief Prosecutor of the Holy Synod K.P. Pobedonostsev.-Kazan, 1898.-p. 178.

20 Kayumov Nasiyri. Sailanma Yesserler. 2 volumes. T.1.-Kazan, 1974.-P.53.

21 Cit. by: Abdullin Y. G. Tatarska prosvitnitska dumka. / Social nature and basic problems.-Kazan, 1976.-p. 233.

23 Div.: "Muhammad", madrassah programasi. 1913/14 uku spruce.-Kazan, 1913.-p.8,24,25.

24 Div.: Chervoniy Archiv.-1929. T.4 (35) .- S. 119.

25 Kazan utlari.-1983.-№ 11.-B.160.

26 Koblov Ya.D. Confession schools of Kazan Tatars. Kazan, 1916.-P.93.

27 Ibid.-p. 95-96.

29 Div.: Shura.-1908.-No. 5.-p.158

30 Koblov Ya.D. Confession schools ...- p. 103.

31 Div.: Khanbikov Y.I. Jadidizma pedagogy. Uch. app. KSPI, VIP. 193.-Kazan, 1979.-P.62.

32 Div.: Yuldashbaev B.Kh. History of the formation of the Bashkir nationalities.-Ufa, 1972.-p. 250.

33 Kazan utlari. -1989.-No. 8. B.162-172.

34 Div.: RGIA, f.821, op. 130, d. 471, l. 254.

35 Div.: Review of the Kazan province for 1905 rik, view No. 13.

36 Div.: Inspection of the Kazan province for 1907 rik, led. No. 13.

37 Div.: Oglyad Kazan province for 1913 rik, led. No. 16.

38 Div.: Oglyad Kazan province for 1905.-p. 95.

39 Div.: Oglyad Kazan province for 1907.-P.83.

40 NA RT, f. 160, d. 1765, l. 48-61.

41 Cit. Quoted from: Makhmutova A.Kh. Establishment of light education among the Tatars / Borotba about school meals. 1861-1917.-Kazan, 1982.-p. 14.

42 Div.: Ibid. - S. 57.

43 Div.: Ibid. - S. 92.

44 Div.: Ibid. - S. 90.

48 People's education in the Kazan province. Schools and scholars in them ... Vip. 1. Kazan, 1905.-P.19.

49 NA RT, f.1. op.4, d.1622, L.10.

50 People's education in the Kazan province ... Vip. 1. 1905.-p. 19.

51 Koblov Ya.D. Mrii Tatars-Muslims about the national educational school. -Kazan, 1908.-C1.

52 Koblov Ya.D. Confession school of Kazan Tatars.-Kazan, 1916.-P.3-4.

53 Znamensky P. Kazan Tatars. - Kazan, 1910.- S. 24, 29.

54 Velyka Vіtchiznyana vіyna. Kazan province. A short sketch for the first year.-Kazan, 1916.-P.128.

55 Div.: Public education in the Kazan province. Nutrition of post-city education.-Kazan, 1905.-P.5.

56 Cit. by: Agrarian food i peasant rukh 50-70s of the 19th century / Materials from the history of Tataria of the other half of the 19th century. Part 1.-M.-L., 1936.-P.285.

57 Speransky Aristarkh. Kazan Tatars / Historical-Ethnographic Drawing-Kazan, 1914.-P.9,28,30.

58 Div.: Central State Archive of the Republic of Bashkortostan, f.187, op.1., D.467, l.150.

59 Div.: Teachings. app. Department of Pedagogy KSPI.-Vip. XIII, 1958.-P.418.

60 Ibid.-p. 419.

70 Kazan utlari.-1966.-№ 23.-С.136.

71 Div.: NA RT, f. 1, op. 4, d. 4485, L.7.

72 Zb. "Mardjani" .- pp. 115-117.

74 Div.: Іdel.-1990 No. 7.-С.35-36.

75 Chervoniy Archiv.-1929.-T.4 (35) .- P.107.

76 Ibid.-p. 125.

77 Ibid. - p. 115.

78 NA RT, f.92, op.2, d.2246, l.76.

79 "Ganі bai". -Orenburg, 1913.-B.222.

80 Div.: NA RT, f.1. op. 4, d.5482, l.115, 135-136.