Kayum Nasiri is a representative of the Tatar intelligentsia. Biography of Kayum Nasyri

In 2002 in Kazan, on the territory historical monument Starotatarskaya Sloboda, opened the house-museum of Gabdelkayum Nasyri, a Tatar scientist-encyclopedist, educator, linguist, translator, writer, historian and ethnographer.

The scale of his personality and contribution to history Tatar people Only descendants could appreciate it. During his lifetime, Kayum Nasyri was not understood by his contemporaries, largely due to the introduction of Tatar culture to Russian, and the desire to educate his people through Russian science.

He was the first to compile a real encyclopedia in Tatar language, translated into Tatar history Russia, Russian textbooks of mathematics, physics, geography, linguistics. Nasyri compiled a Russian-Tatar dictionary, wrote a textbook of Russian grammar for Tatar schools and universities, and published several popular science works.

Nasyri became the Tatar Pushkin - he created the basis for the formation of modern literary language Tatars And also - the Tatar Yan Kamensky: the merit of the enlightener in the development of the methodological and educational system of school education.

Kayum Nasyri’s work “Healing Herbs” - “Shifaly Ulenner” received well-deserved recognition. It contains personal experience in collecting and using medicinal herbs growing on the lands of Tatarstan. The scientist believed that the plants of his homeland were not adequately appreciated: their healing capabilities were much higher than those of medicines and overseas herbs.

Memorial room of Kayum Nasyri

The museum is located in a restored two-story mansion that belonged to the scientist’s uncle Muhammedbedig Khusainov. In 1887 - 1902, Kayum Nasyri rented two rooms from him, one of which today has become a memorial. In this room, based on documents and memoirs of contemporaries, museum workers recreated the atmosphere of that time and placed things that belonged to Kayum or testified to his works and hobbies.

It contains a simple but good-quality table with drawing instruments and writing materials, an old kerosene lamp, a box containing a kurai and a kubyz: such instruments were played by Nasyri. Particularly valuable items are two personal books of the enlightener. One is a textbook on logic for madrassas in Arabic, rewritten by Nasyri himself, with his personal stamp on separate pages. The other is “Thirteen Sermons”: this book was once conceived and started by the scientist’s father, Mullah Gabdennasyr, and was continued and published by his children.

A school board was installed next to the stove, school manuals were laid out on the table - Kayum Nasyri was not only a scientist, he was engaged in active education - he gave private lessons to children. Along the walls are cabinets with books, bunches of dried herbs, a mandolin and a violin...

The exposition of the room is a visual story of what a versatile, enthusiastic person Kayum Nasyri was, once again confirming the words about the versatility of talented people. Instruments for scientific experiments, tools for working with metal and wood, devices for bookbinders - all evidence rich life scientist.

Museum of Tatar Culture and Life

The exposition of the collection includes not only things, documents, and tools of the educator. The halls of the two-story mansion contain a wealth of ethnographic material from the Sviyazhsk district - the place where Kayum Nasyri was born. It gives an idea of the everyday culture of the middle class of Tatarstan in the 19th century and introduces national traditions.

Next to the mansion there is “Hater Bakchasy” - the Garden of Memory. It not only pleases the eye with its beauty, but also introduces guests to the flowers and herbs that the people’s educator studied and described. Museum classes are held in the garden, meetings and concerts are held, and pupils and students come there for plein airs.

The creators of the house-museum are R.S. Khusnutdinova (director and author of the concept), employees of the artist’s workshop F.A. Ziyazov - tried to make the exhibition very informative and at the same time atmospheric. The simplicity and austere beauty of the rooms seem to capture the spiritual image of a hero who selflessly served the future of the Motherland.

Website: nasiyri.tatmuseum.ru

Address: Paris Commune street, 35, Kazan, Republic of Tatarstan, Russia.

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Kayum Nasyri

Tatar folklore: tales

Solom-torhan

Once upon a time there lived a very poor man. He had nothing to cover his nakedness with, nowhere to take refuge. So he was forced to sit in straw all his life. People jokingly called him Sol-Torkhan padishah. He had a friend - a fox. So she comes one day and says:

O my friend, I have come to desire to marry you. After all, it’s melancholy when I look at your life like this. It's time to show people you.

Solom-Torkhan responded to this:

Well, do me such a favor.

The fox went to the palace of the padishah and asked for a pood, saying that Solom-Torkhan the padishah wanted to try on his gold. The fox collected some grains of gold and silver, poured them into the cracks of the pood and took them back. She waited two days - and again went to the padishah for the measure, and again returned it with grains of gold and silver. She did this three times. And then she appeared to the padishah and said:

O great padishah, give your daughter as a lawful wife to my friend Solom-Torkhan padishah.

And the daughter of the padishah wooed Sol-Torkhan, promising a rich bride price - five black horses and two hundred straw cities...

Having finished the job, the fox ran to Solom-Torkhan:

My friend, I have married you to the daughter of the padishah himself!

Solom-Torkhan was very surprised when he heard this:

How can I, naked, go to the daughter of the padishah?

“It’s okay, don’t worry, we’ll come up with some trick,” answered the fox. She took Solom-Torkhan to the river, put him in a leaky boat and pushed it into the water. And she scattered old rags on the coastal bushes and ran along the shore, shouting:

Guard! Guard! Solom-Torkhan Padishah is drowning!

Help!

So she ran to the palace.

Hurry,” he shouts to the padishah, “order your son-in-law to be saved!” He and all his goods are going to the bottom!

The padishah's servants pulled Solom-Torkhan out of the water alive and took him to the palace. They dressed him in a rich dress and seated him in a place of honor like a son-in-law. But Solom-Torkhan did not notice anyone, he looked only at his clothes, because the poor fellow had never seen a dress on himself in his life.

“It seems like he’s never seen clothes,” said the padishah, “for some reason he can’t take his eyes off them.”

Lisa responded to this:

Try to give him something better, maybe he doesn’t like this dress?

And she quietly whispered to Solom-Torkhan:

Don’t look at yourself like that, it’s indecent.

So the poor fellow, who spent his entire life sitting in straw, became the son-in-law of the padishah. And he lived happily with his wife.

I was staying with them today, drinking tea with cola, but returned yesterday by force. But he still smells like straw.

Stepdaughter

There were also in ancient times one man who had two daughters and a son. One of the daughters was not his own. Her family didn't like her. One day we consulted and decided to take the girl to the forest. The brother told her:

Let's go to the forest, you will pick berries there, and I will chop firewood. We'll be back in the evening.

The girl took a ball and a bucket and went with her brother. They climbed far into the thicket, and finally stopped. The brother unharnessed the horse and let it graze, and he said to his sister:

Go get some berries and listen, you’ll come back when you’ve finished working. - With these words, he took out an ax and began to chop down the tree.

And the girl took a bucket and went to look for berries. That's all my brother needed. He hung the log from a tall tree, harnessed the horse and rode home. And he left the girl in the forest. So she walks through the forest and listens. The deck sways in the wind and - knock-knock - hits the trunk. It seems to the girl that it is the woodcutter’s ax that is knocking. “My brother is still chopping wood,” she thinks and calmly continues to pick berries. But now the bucket is full. Little by little it began to get dark. And then the wind died down. “Apparently, my brother is going home,” the girl decided and went back. I went out to a familiar place, but there was no trace of my brother. She cried: “What should I do?” and walked through the forest. She walked and walked until she reached the edge of the forest. And there is a road in the field. She walks along the road, cries and says: “My little ball has rolled away, has anyone seen it?” She laments like this, but she just keeps crying and crying. He sees a herd of horses grazing ahead. She comes up and says to the shepherd:

My ball rolled away, didn’t you see, shepherd?

And the shepherd answers:

Saw. If you help me graze the herd for a day, I’ll give you a horse.

The girl agreed. She tended the herd all day, got a horse and rode off on horseback. She drives, but she keeps crying and crying. She drove for a long time and looked at a herd of cows ahead. She tended the flock all day, and the shepherd gave her a cow for this. And then she met a flock of sheep. And here the girl received a sheep. And there a herd of goats appeared. They gave her a goat. Here she is driving, driving, it has become dark, her eyes are sticking together. "What should I do?" - the girl keeps crying and lamenting. A light flashed far ahead. She was delighted, thought that this was a village, and started the horse faster. At the edge of the village there was a small hut. A girl entered it, and there the old woman was sitting alone. It was the Witch-Girl who said to her:

My little ball rolled away, didn’t you see it, grandma?

And she answers:

Why, I saw it, my daughter, I saw it. Are you traveling far from here?

The girl told everything that happened to her. And the witch says:

You, daughter, have been walking for a long time, you are tired, stay and stay with me.

In the morning she sent a girl to heat the bathhouse. The girl did everything right and came to the old woman:

Grandma, the bathhouse is ready, let's go wash.

Okay, daughter,” the witch answers.

They left the house. The old woman says:

I can't go, daughter. Take me by the hands and give me a knee from behind, and bring me to this point.

And the girl answers:

No, grandma, you can’t do that. You are old and will be offended by me.

They picked up the old woman in their arms and carried her to the bathhouse.

And there the witch again tells her:

Take me, daughter, by the hair and drag me upstairs.

“No, grandma,” the girl replies, “that’s not good, you’ll be offended,” and she carefully sat her down on the shelf.

The old woman tells her:

Now steam me, daughter. Take the broom by the branches and hit me as hard as you can.

No, grandma, you can’t do that,” the girl answers.

She hovered the old woman with a broom, carried her into the house and put her in a soft bed. The sorceress says to her:

Daughter, my head is itchy, scratch it a little.

The girl brought a comb, looked at the witch’s head and gasped: there was gold, silver, pearls, and precious stones under every hair. She finished scratching, and the old woman said:

Dance, daughter, I really want to see how you can dance.

The girl danced, but nothing fell on the floor. The old woman already gives a new order:

Go to the bathhouse, daughter, I hung a tray of malt there to dry. See if the malt is dry.

The girl went to the bathhouse, looked into the tray, and there was gold, silver, pearls, corals, precious stones - apparently and invisible. She ran to the old woman.

And she asks:

Is it dry, daughter?

It's dry, grandma.

Okay,” says the old woman, “well, now dance one more time.”

The girl danced, and again nothing spilled onto the floor. The old woman realized that the girl was as truthful as she was kind, and said:

And now, daughter, if you want, you can go home.

“I would come back, grandma,” the girl replies, “but I don’t know the way.”

The old woman says to this:

Go, daughter, I will show you the way if you don’t know. Take this green chest with you. Just don't open it until you get home.

The girl took the chest, thanked the old woman, got on the horse and set off along the path, and led the cow, sheep and goat behind her on a rope. The day has passed, the night has passed, long haul she did it, and now the village is just around the corner.

And my brother had a dog. How she began to yap and say: “We thought we’d leave the world and let the girl be rich, yip-yap!” Her brother and wife listen to her and talk to each other: “What’s wrong with the dog? She’s gone crazy, no way,” They rushed to beat the dog with a stick, and she kept repeating: “We thought we’d leave the world and let the girl be rich!” Yip-yap!” And then the girl herself arrived. She entered the house, opened the chest, looked, and couldn’t believe her eyes: it was filled to the brim with gold, silver, precious stones filled!

Since then, the girl has lived comfortably, but her brother and his wife have lost peace out of envy. They decided sister take him to the forest too. She also took the ball with the bucket and went with her brother. In a deep forest, the brother unharnessed the horse and let it graze, while he began to chop wood. A girl went with a bucket of berries. Meanwhile, her brother, like the first time, hung the log from the tree and went home. The girl, having stopped hearing the sound of the ax, came to her brother, but he was no longer there.

The girl walked through the forest, saying: “My little ball has rolled away, has anyone seen it?” She walked like this until she came across a herd of horses.

My little ball rolled away, haven’t you seen it? - she asked the shepherd.

I saw, help me graze the herd, I’ll give you a horse.

What do I need your horse for? - the girl said and moved on.

She passed by a herd of cows, passed by a herd of sheep. Now the goat herd is left behind. She walked and walked until she came across, like her sister, a witch’s hut.

My little ball rolled away, didn’t you see it, grandma? - she asked, entering the house.

And the old woman answers:

Of course, I saw it. Go, daughter, heat the bathhouse.

And then he says:

Now, daughter, let's go wash ourselves. Take me by the hands and push me from behind with your knee, and bring me to the bathhouse.

Okay, grandma. - The girl did just that, took her hands and kicked her...

Being a democratic writer and educator, Kayum Nasyri devoted his entire life to the cause of disseminating science and knowledge, culture and progress among the Tatar population. He walked ahead of representatives of the democratic trend in public life, constantly advocated for the rapprochement of the Tatars with Russian leaders revolutionary movement, fought for the Tatars to study the Russian language.

Kayum Nasyri was born on February 14 (2), 1825 in the village of Verkhnie Shirdany, Sviyazhsky district, Kazan province. The Nasyrov family differed from others in that its head Gabdelnasyr was an educated man, which in those days was considered a rare phenomenon in villages. The father of the future scientist was good at writing and knew Russian, Persian and Arabic. He wrote several books. Gabdelnasyr instilled in children a love of work and a love of books. The scientist and writer spent his childhood in his native village.

In 1841, Kayum was brought to Kazan and placed in a madrasah, from which he graduated in 1855. After graduating from the madrasah, he was offered to become a teacher of the Tatar language at the Kazan Theological School. Working in a Russian educational institution allowed him to study the Russian language well. Wanting to expand his knowledge, Kayum Nasyri enrolls as a volunteer at Kazan University. Despite the fact that he worked as a teacher at a theological seminary, Kayum Nasyri lived very modestly. Nasyri taught at the seminary for 15 years, until 1871.

After leaving the theological seminary, Kayum Nasyri devotes himself to teaching Tatar children Russian literacy. He organized a school for Tatar children, which existed until 1876. In the same year, Nasyri, due to a disagreement with the inspector of non-Russian schools V.V. Radlov, left school and devoted himself entirely to literary, scientific and pedagogical activities. During these years, Nasyri wrote his best works.

Scientific and literary activity Kayuma Nasyri began in the late 50s. His first printed work was the textbook "Syntax", published in 1860. Then his books on various branches of knowledge are published, as well as literary works. In 1871, he began publishing a daily desk calendar and dreamed of publishing a Tatar daily newspaper. He even found a name for the newspaper - " morning Star", but the tsarist government did not give permission to publish the newspaper. And although the tsarist authorities oppressed the Tatars, Kayum Nasyri connected his hopes for the development of his nation with the Russian people. He constantly advocated for the rapprochement of these two peoples. He sensitively and jealously guarded the honor and dignity of the country, the Tatar and Russian peoples, Nasyri believed that he achieved success in his works primarily thanks to Russian culture and rapprochement with it.

A passionate advocate of education, Kayum Nasyri strived all his life to build a school in his native village. According to old-timers, K. Nasyri built a school. Its building has not survived to this day. But the bright image of the scientist remained in the hearts of not only fellow villagers, but also of everyone who cherishes the past of our peoples and the rich heritage of the writer and scientist.

An outstanding scientist, writer and educator of the Tatar people, Kayum Nasyri (Gabdelkayum Gabdelnasyrovich Nasyrov), during his more than half a century of scientific, literary and pedagogical activity, published about forty works on fiction, folklore, philology, pedagogy, mathematics, history, geography, astronomy and others branches of science. Kayum Nasyri was a true scientist, he passionately loved his homeland, his people and did a lot for its development. Being a democratic writer and educator, Kayum Nasyri devoted his entire life to the cause of disseminating science and knowledge, culture and progress among the Tatar population. He walked ahead of the representatives of the democratic trend in public life, constantly advocated for the rapprochement of the Tatars with the leaders of the Russian revolutionary movement, and fought for the Tatars to study the Russian language. The name of Kayum Nasyri is known today to everyone who is at least a little familiar with the history and culture of the Tatar people. The memory of the outstanding educator not only has not faded over the past decades, but has also been immortalized in street names, in memorial sites and museums, in mass publications and widespread propaganda of his works. However, the posthumous fame and gratitude of his descendants served as only a small reward for a man who, throughout his life, while in a happy search for truth, at the same time constantly experienced misunderstanding and even hostility of his contemporaries, poverty and failure, cold, hopeless loneliness.

Biography

Kayum Nasyri was born on February 2, 1825 in the village of Verkhnie Shirdany, Sviyazhsky district, Kazan province (now Zelenodolsk district of the Republic of Tatarstan) in the family of the famous theologian and calligraphy master Gabdenasyr bin Hussein. It is known that the founder of this ancient and very respected dynasty was a certain Birash Baba, who settled on the right bank of the Volga River during the time of the Kazan Khanate. Since then, for several centuries, many of his descendants have been recognized leaders of local Muslims, performing the duties of village elders and designated mullahs.

Kayum’s grandfather, Hussein bin Almuhamed, having graduated from the famous Sagit Akhmetov madrasah in the village of Berezi (now Atninsky district of the Republic of Tatarstan), in the second half of the 18th - early 19th centuries, was an imam in the Upper Shirdans, and was successfully engaged in teaching and scientific activities. He left a number of handwritten works on Arabic syntax and grammar, which were very popular among the Shakirds of that time. Unfortunately, his son Gabdenasir, despite his brilliant abilities and fundamental knowledge in the field of Islamic sciences, obtained in the most authoritative centers of Tatar Muslim education in Kazan, in the villages of Berezi and Maskara (now Kukmorsky district of the Republic of Tatarstan), did not become a preacher.

Educated and well-versed in Russian, Nasyr-Mullah devoted all his time and energy to caring for his native village and his fellow villagers. As Kayum Nasyri later wrote, “compassion for the misfortune of others, responsiveness to people and many good deeds... earned him the respect and gratitude of the people, who called him “merciful.” Social problems did not give Gabdenasir Khazret the opportunity to officially preach in a rural mosque. However, like his father Hussein, he was quite fruitfully engaged in the theory of the Arabic language and professional correspondence oriental books.

Thus, the fate of Kayum Nasyri was largely predetermined by family history and traditions, the wonderful example of his ancestors. Having mastered the basics of literacy and faith in the village mekteb, he, on the advice of his father, in 1855 left for Kazan in the madrasah at the fifth cathedral mosque, where their fellow countryman and longtime friend Ahmed bin Sagit al-Shirdani (1793-1863) was then teaching. This cleric was known not only as a born teacher and talented scientist, but also as a progressive imam, a staunch supporter of the religious reformer G. Kursavi. Studying under such a person helped Qayum develop natural curiosity and critical thinking. Behind a short time he mastered Turkish, Arabic and Persian, the basics of Muslim philosophy and law. The young man showed great interest in learning the Russian language. Probably, in search of live communication and literature, Kayum met representatives of the Russian intelligentsia and Orthodox missionaries, who soon themselves offered the gifted Muslim to take the position of teacher of the Tatar language at the Kazan Theological School.

In 1855, Kayum Nasyri began giving lessons to future Christian clergy, and a few years later, having gained teaching experience, moved to a similar job at the Kazan Theological Seminary. For a Muslim, this was a truly bold, even desperate step. The public opinion of the Kazan Tatars at that time categorically did not approve of the cooperation of devout Muslims with the Orthodox state in the educational sphere.

Centuries-old prejudices associated with the fear of Christianization made the young teacher an outcast among his fellow believers. His circle of contacts narrowed to teachers and students of the seminary and university. Kayum was given a tiny room in the attic of the seminary building, where he late at night sat over oriental manuscripts, Russian and European literature, notes and drafts of his first works.

A new and, perhaps, the most important stage in the life of a teacher begins in the seventies of the 19th century, when the government, concerned about the autonomy of Muslim religious education, took a number of measures to integrate it into the Russian state education system. The most important task then was considered to be the introduction of compulsory teaching of the Russian language to shakird mektebs and madrassas, and the widespread creation of secular Russian-Tatar schools. The implementation of these decisions was extremely difficult, encountering resistance from the clergy and the Muslim population. The already difficult situation was aggravated by the lack of national teaching staff with professional experience and command of the state language.

Probably the only Muslim in Kazan capable of conducting fruitful pedagogical work in the new Tatar educational institutions was Kayum Nasyri. He enthusiastically set about organizing such a school in the Zabulachnaya part of the city, first on Mokraya Street, and then in the very heart of the Starotatarskaya Sloboda, not far from the Mardzhani mosque. But, as is usually the case with pioneers, the tireless educator received only problems and troubles instead of recognition. For the majority of Tatars, he remained “Urys Kayum” - “Russian Kayum”, and for officials of the Ministry of Public Education - an overly independent teacher who did not want to engage in overt missionary activity. Nasyri tried to save his school until the very end, paid from his meager salary both for the rent of the premises and for textbooks, and even gave his last money to poor students for food and clothing. However, the conflict with the inspector of Tatar schools V.V. Radlov went very far and in 1876 Kayum Nasyri was forced to leave his teaching job.

Loneliness and a quiet life in the apartment of the muezzin of the Galey Mosque on Sennaya Street (now P. Kommuny St., 35) helped the recent retiree to engage in serious scientific activity. It was during these years that he created the most significant works in the field of Tatar linguistics, pedagogy, teaching methods, history and literature. He had more time to publish his calendar, which the educator had periodically published since 1871. Kayum Nasyri enjoyed great respect in the scientific community of Kazan. The results of his ethnographic and historical research were heard with great interest at meetings of the Society of Archeology and Ethnography of Kazan University, of which he was a member for quite a long time.

The work of Kayum Nasyri’s entire life can be called a voluminous volume of his original sermons and instructions, “The Fruits of Conversations,” published in 1884 at the university printing house. This work, which is an expression of the entire Tatar educational ideology, still has enormous educational and scientific significance today.

The personal life of the ascetic never worked out. Failures followed on his heels. In 1885, after a fire in which his entire library burned down, Kayum Nasyri was forced to leave for his native village and earn a piece of bread through hard peasant labor. Returning to Kazan did not save him from his ordeal. No family, proud, hot-tempered and quite controversial nature only aggravated the loneliness of a thinker unappreciated by his contemporaries. Interesting notes on this matter were left by J. Validi, who wrote: “...Nasyrov was a nervous, eccentric man, he lived secludedly, did not like to communicate with people, did not know how to gain supporters. His life was spent in a small apartment, without a wife, without children. J. Validi also cites the words of the famous Tatar journalist and teacher Kh. Maksudi, who literally said the following: “Having received a letter from Transcaucasia in which the author asked me to send materials on Kazan literature... I turned... to Kayum Nasyrov, having listened to my request to tell me my biography and; to give a photographic card, he answered in the sense that he did not want to give any biographical information about himself for that people who until now did not want to know him and who condemned their writers to starvation because they did not have any such photographic card ... "

Of course, the old teacher’s hasty conclusions were dictated by bitter resentment, but they were hardly justified. Kayum Nasyri became a real idol for the young Tatar intelligentsia of the late 19th - early 20th centuries - G. Tukay, F. Amirkhan, G. Ibragimov, G. Kamal and others, who stood at the origins of professional national literature, theater, art and science.

The enlightener, who suffered from paralysis at the end of his days, died on August 20, 1902 and was buried by the shakirds of the Muhammadiyah madrasah in the cemetery of the Novotatarskaya Sloboda in the city of Kazan.

Literature

The source of material for this article is the Russian book. Kayum Nasyri. Selected works. Kazan. Tatar book publishing house, 1977 and its Tatar version Tat. Q.Nasiri. Qazan, Tatarstan kitap nərşiyatı, 1977 (K. Nasyri. Kazan, Tatarstan kitap nərşiyatı, 1977.)

Bibliography

Sh. Ramazanov. Kayum Nasyri is the founder of the Tatar literary language. - Kazan, 1945.
Abdullin I. A., Zakiev M. Z. Kayum Nasyri - the founder of the national literary language // Soviet Turkology. 1975. No. 3. - P. 52-67.
Sadykova L. R. Kayum Nasyiri - the founder of the Tatar literary language/L. R. Sadykova//Linguistic research: Collection of scientific and methodological works/ Ed.obshch. ed. N.V. Gabdreeva, G.F. Zinnatullina. - Kazan: state technical publishing house. University, 2008-231 p. - P.65-70.

Elabuga State Pedagogical University

Faculty of Philology

Department of Philosophy and Sociology

Test

Kayum Nasyri

Completed by: student

OZO course Hafizova A.R.

Checked by: assistant Sabirova L.A.

Elabuga, 2009

Introduction

Chapter 1. Kayum Nasyri - thinker, educator

Chapter 2. Kayum Nasyri - a stranger among his own

1 Why did Kayum Nasyri become an outcast among his fellow tribesmen?

2 "Urys Kayum"

3 Kayum Nasyri and the attitude of Tatar society to his ideas

4 Personal life

5 Character Traits

Chapter 3. Kayum Nasyri: a long path to people

1 How strong are the winds of change?

Conclusion

Bibliography

Application

Introduction

Full-scale development of the national cultural heritage is the most urgent task of modern Tatar society.

After the collapse of the totalitarian regime and its ideology, for many peoples of the former Soviet Union a period of national revival and hopes for finding a worthy place in modern world. Such periods are characterized by an increased interest in one’s spiritual heritage as a reliable support in understanding one’s present and choosing the right path to the future. As A. Herzen deeply noted, “By becoming more fully aware of the past, we understand the present: by descending deeper into the meaning of the past, we reveal the meaning of the future; looking back, we step forward.” But in order for the past to really help us understand the present and become a guide to the future, it must be mastered in its entirety and truthfulness. In the recent past, when only a strictly dosed portion prepared by class ideology was extracted from this heritage, it served completely different purposes - to be an illustration of the truth of this very ideology. And although this ideology was never able to completely ensure class sterility in the study of cultural heritage, it was able to introduce mass consciousness their stereotypes of contrasting “two cultures” in national culture: progressive and reactionary, proletarian and bourgeois-nationalist, worthy or unworthy of the attention of its class-enlightened heirs.

At the beginning of the 20th century, the Tatars developed (although not completely) a system of national education, a national (not only in form, but also in content) press, literature, a new, modern-minded generation of intelligentsia grew up, a worldview was formed that combined traditional spiritual values with the needs national development. Public thought has come close to the idea of national statehood as a prerequisite and guarantor of the further progress of the nation.

As a scientist of wide range, K. Nasyri made a worthy contribution to various areas scientific knowledge. His work on Tatar linguistics deserves special attention. He was one of those linguists whose efforts laid the foundations of the modern Tatar literary language. The scientist made a significant contribution to the development of scientific terminology of the Tatar language, wrote very informative books on its grammar and syntax. K. Nasyri thoroughly covers issues of phonetics, vocabulary and other grammatical norms of the Tatar language.

In the multifaceted activities of K. Nasyri, his works reflected the thoughts and aspirations of the enlightener about native people, about his sad fate. The scientist’s cherished dream was to rescue the Tatar nation from stagnation and poverty, social and national oppression, and the desire to overcome centuries-old backwardness.

with their own scientific works and the multifaceted activities of Kayum Nasyri left a deep mark in the history of Tatar culture and social thought.

Goal of the work:Find out and convey about a prominent representative of the Tatar intelligentsia, who determined the main directions of the 20th century spiritual development people.

Object of study:is a scientific figure in philosophy.

Practical significance:the results of this material can be used in philosophy seminars.

The structure of the test work consists of: introduction, 3 chapters and 6 points. There is also a conclusion, a list of references and an appendix.

Chapter 1. Kayum Nasyri - thinker, educator

The name of Kayum Nasyri is known today to everyone who is at least a little familiar with the history and culture of the Tatar people. The memory of the outstanding educator not only has not faded over the past decades, but has also been immortalized in street names, in memorial sites and museums, in mass publications and widespread propaganda of his works. However, the posthumous fame and gratitude of his descendants served as only a small reward for a man who, throughout his life, while in a happy search for truth, at the same time constantly experienced misunderstanding and even hostility of his contemporaries, poverty and failure, cold, hopeless loneliness.

Kayum Nasyri was born on February 2, 1825 in the village of Verkhnie Shirdany Sagitta Akhmetova in the village of Berezi (now Atninsky district of the Republic of Tatarstan), in the second half of the 18th - early 19th centuries, Sviyazhsky district of the Kazan province (now Zelenodolsk region of the Republic of Tatarstan) in the family of the famous theologian and master of calligraphy Gabdenasyr bin Hussein. It is known that the ancestor of this ancient and very respected dynasty was a certain Birash Baba, who settled on the right bank of the Volga River during the time of the Kazan Khanate. Since then, over the course of several centuries, many of his descendants have been recognized Muslim leaders, serving as village elders and designated mullahs.

Educated and well-versed in Russian, Nasyr-Mullah devoted all his time and energy to caring for his native village and his fellow villagers. As Kayum Nasyri later wrote, “compassion for the misfortune of others, responsiveness to people and many good deeds... earned him the respect and gratitude of the people, who called him “merciful.” Social problems did not give Gabdenasyr Khazret the opportunity to officially preach in a rural mosque. However, like his father Hussein, he was quite fruitfully engaged in the theory of the Arabic language and the professional correspondence of oriental books.

Thus, the fate of Kayum Nasyri was largely predetermined by family history and traditions, the wonderful example of his ancestors. Having mastered the basics of literacy and faith in the village mekteb, he, on the advice of his father, in 1855 left for Kazan in the madrasah at the fifth cathedral mosque, where their fellow countryman and longtime friend Ahmed bin Sagit al-Shirdani (1793-1863) was then teaching. This cleric was known not just as a born teacher and talented scientist, but also as a progressive imam, a staunch supporter of the religious reformer G. Kursavi. Studying under such a person helped Qayum develop natural curiosity and critical thinking. In a short time, he mastered Turkish, Arabic and Persian, the basics of Muslim philosophy and law. The young man showed great interest in learning the Russian language. Probably, in search of live communication and literature, Kayum met representatives of the Russian intelligentsia and Orthodox missionaries, who soon themselves offered the gifted Muslim to take the position of teacher of the Tatar language at the Kazan Theological School.

In 1855, Kayum Nasyri began giving lessons to future Christian clergy, and a few years later, having gained teaching experience, he moved to similar work at the Kazan Theological Seminary. For a Muslim, this was a truly bold, even desperate step. The public opinion of the Kazan Tatars at that time categorically did not approve of the cooperation of devout Muslims with the Orthodox state in the educational sphere. Centuries-old prejudices associated with the fear of Christianization made the young teacher an outcast among his fellow believers. His circle of contacts narrowed to teachers and students of the seminary and university. Kayum was given a tiny room in the attic of the seminary building, where he sat late into the night over oriental manuscripts, Russian and European literature, notes and drafts of his first works.

The personal life of the ascetic never worked out. Failures followed on his heels. In 1885, after a fire in which his entire library burned down, Kayum Nasyri was forced to leave for his native village and earn a piece of bread through hard peasant labor. Returning to Kazan did not save him from his ordeal. The absence of a family, a proud, hot-tempered and rather contradictory character only aggravated the loneliness of the thinker, unappreciated by his contemporaries. Interesting notes on this matter were left by J. Validi, who wrote: “...Nasyrov was a nervous, eccentric person, he lived in isolation, did not like to communicate with people, and did not know how to gain supporters. His life was spent in a small apartment, without a wife, without children; he had with him only boys as servants, whom he constantly replaced and with whom he was always dissatisfied.” J. Validi also quotes the words of the famous Tatar journalist and teacher Kh. Maksudi, who literally said the following: “Having received a letter from Transcaucasia in which the author asked me to send materials on Kazan literature... I turned... to Kayum Nasyrov and found him in stockings and a sheepskin coat; Having listened to my request to tell me his biography and give me a photographic card, he replied in the sense that he did not want to give any biographical information about himself for that people who still did not want to know him and who doomed their writers to starvation; that he does not have any such photographic card and no one will be interested in looking at his ugly face.”

Chapter 2. Kayum Nasyri - a stranger among his own

.1 Why did Kayum Nasyri become an outcast among his fellow tribesmen?

When in 1912 it was ten years since the death of Kayum Nasyri, the Tatar historian Gabdulbari Battal bitterly stated on the pages of the Yulduz newspaper that even after such a short period of time, the name of this man had been forgotten, that the Tatar press did not write about him. Even, for example, the magazine “Shura”, which pays a lot of attention to the biographies of prominent Muslim figures. Shura editor Riza Fakhretdinov agreed with the criticism, but called the reason for the silence not some kind of malicious intent, but a simple lack of information. And he asked readers to send their memories. Several people who knew Nasyri personally responded. In the materials they sent, the Tatar educator did not look the most in the best possible way. Perhaps this was the first and last time, when Kayum Nasyri was written not as a popular popular hero, whose glamorous image was created through the efforts of Soviet literary critics and historians, but as a simple, real person with all the advantages and disadvantages.

2.2 "Urys Kayum"

“Urys Kayum” (Russian Kayum), “Rus agents” (Russian agent), “satlyk” (traitor), “missionary” - all these “titles” were awarded to Kayum Nasyri by the Tatars during his lifetime. What caused such hatred? In order to answer this question, it is necessary to remember how Tatar society lived in the mid-19th century. By this time, the policy of forced Christianization of the Tatars, when they were forced into Orthodoxy with carrots and sticks, was curtailed and was replaced by other methods. The emphasis was placed on “national cadres”, on baptized Tatars and Muslim Tatars, who, imbued with the ideas of Orthodoxy, were supposed to carry out the policy of the Russian state among their fellow tribesmen. It was about such people that the Russian ethnographer S. Chicherina wrote: “He himself speaks Russian with some difficulty, but he Russifies the population more deeply and firmly than a Russian teacher, armed with a diploma, but not speaking Tatar” (Chicherina S. Among the Volga foreigners , Travel notes, - St. Petersburg, 1905. P. 74). In an effort to preserve their religious and national identity, the Tatars were extremely suspicious of their fellow tribesmen who were friends with Russian leaders and missionaries. What can we say about Kayum Nasyri, who not only promoted the Russian language, but lived and worked in the missionary center - the Kazan Theological Seminary, at the request of the missionaries he was engaged in the copying of Christian liturgical books, communicated and was friends with the “chief” missionary Nikolai Ilminsky! Loyalty to the Russian authorities was inherent in the entire Nasyri family. One of Kayum’s ancestors, Gabderazzak babai, served as a headman under Tsar Fyodor Ioannovich (1557-1598) and collected taxes from the local population. He sent his two sons to the war with False Dmitry, from which they did not return. Another ancestor of Nasyri, Almuhammet Babai, was also pro-Russian. He kept a vigilant eye on all the “suspicious elements” in the region under his control and without hesitation reported them wherever he should, earning the reputation of a spy. The father of our hero, Gabdenasyr mullah, at his own voluntary request, learned the Russian language, although no one demanded this from a village mullah at the beginning of the 19th century, and it looked strange, to say the least. He raised his son in the same spirit. Having sent Kayum to the Kazan madrasah for knowledge, he favorably reacted to his secret (in those years it was not encouraged) studies of the Russian language. All this, perhaps, broadened the young man’s horizons, but at the same time closed his way into Tatar society, which did not tolerate white crows who violated traditions. With this, Kayum Nasyri doomed himself to loneliness. Lifelong loneliness.

2.3 Kayum Nasyri and the attitude of Tatar society to his ideas

In 1871, Kayum Nasyri decided to organize a school for Tatar children, where he planned to teach them the Russian language. He believed that Tatars, living in Russia, should know its history and culture, as well as the Russian language. The scientist started a difficult task. Tatar society was hostile to this idea. The authorities promised finances, but they never fully fulfilled their promise. With great difficulty we managed to rent a room above a tavern on Mokraya Street. Usually they took ten rubles for such premises, but from Nasyri they demanded all fifty. Somehow we managed to gather several guys, who scattered, however, at the first opportunity. The scientist was forced to buy educational supplies at his own expense; moreover, he had to pay extra for his children to attend classes. In the end, nothing came of this idea. The scientist was bombarded with threats, and police chiefs became frequent visitors to the school due to endless “signals.” After suffering for several years, Kayum Nasyri abandoned his idea. These and other failures led to this man becoming disillusioned with his fellow tribesmen. When the Tatar teacher and journalist Hadi Maksudi came to him for biographical information for an article about Tatar literature, Nasyri sent him away with these words: “I don’t have any biographical information for the people who still didn’t want to know me and who are dooming their own to starvation.” writers." From this point of view, he treated the Bashkirs with great respect and was even sure that the Bashkirs would never give up Princess Syuyumbike to the Russians.

.4 Personal life

Kayum Nasyri lived most of his long life alone, without a family. He had no children. According to the version that existed in Soviet times, the scientist was married once. At the age of forty, he married the daughter of the coachman Musagut, who died during childbirth. True, the memories of Nasretdin al-Khujashi have been preserved, who, shortly before the death of Kayum Nasyri, visited him at home and asked about things that the scientist had previously kept silent about. Nasyri said that he was married twice. The first time in his youth he married “for show,” without love. The young wife, seeing that the relationship was not working out, asked for a divorce, and they separated. They seemed to get along with their second wife in character, but she prevented the scientist from engaging in scientific activities. A dilemma arose: wife or books. And Nasyri chose the second without regret. The Tatar scientist told all this when old age made itself felt with lapses in memory, so this information also cannot claim to be accurate and complete. In any case, the reason for Kayum Nasyri’s family failures lay in his quarrelsome character and cool attitude towards the female sex. The following statement by Nasyri has been preserved: “May Allah save us from the cunning of women! If you want to spend your life in problems, get yourself a wife!” Science remained his muse, wife and family. He dreamed of national fame, but became an outcast, “untouchable.” And Soviet propaganda made him a “great educator,” “internationalist,” and almost a revolutionary. It cannot be said that during Kayum’s life Nasyri was completely ignored. No, he was noticed, books were read and quoted, but the main admirers of his talent were still shakirds, clerks and Russian missionaries. The calendars that the scientist produced at his own expense were republished in a “pirated” way, without indicating the name of the author. Learned people and merchants did not see “Urys Kayum” at close range.

.5 Character traits

In the second half of the 19th century, the talent of another prominent scientist, Shigabutdin Marzhdani, flourished. It is not known what the reason was, but the two Tatar leaders could not stand each other. As the famous Tatar historian and literary critic Jamal Validi wrote: “Their attitude towards each other was unfriendly, although both of them followed the path of cultural progress...” Maybe Nasyri saw Marjani as a scientific competitor, or maybe he was annoyed that he wrote in mainly in Arabic, and Nasyri, as you know, advocated for the development of Tatar. About true reasons history is silent about the conflict.

Many of his contemporaries wrote about the contradictory, quarrelsome character of Kayum Nasyri. True, there is an opinion that he became such a beech only in his old age under the burden of endless problems and mental turmoil. The famous portrait of Baynazar Almenov, which was painted in Soviet times based on memories and documentary sources, to some extent reflects inner essence Nasyri, but still somewhat idealizes her. By the way, the scientist himself categorically refused to be photographed, considering his face ugly (he had a thorn on his right eye, and had not seen his left eye since birth).

This is how Jamal Validi described the character of the scientist: “Nasyrov was a nervous, eccentric person, he lived secludedly, did not like to communicate with people, and did not know how to gain supporters. His life was spent in a small apartment, without a wife, without children; he had with him only boys as servants, whom he constantly replaced and with whom he was always dissatisfied... Nasyrov did not possess real creative thought and thorough knowledge; he was more of a translator and copyist than a writer.”

Independence and a certain arrogance were also evident in his gait. When Nasyri walked down the street, he always looked somewhere ahead, did not notice those around him, and never went into shops and shops to communicate with sellers and acquaintances, as other inhabitants of the Tatar settlement did. If one of his acquaintances approached him with questions, the scientist invited him to his apartment; he did not like fleeting street conversations. In the summer he wore a cloth Cossack jacket and morocco boots, in the winter he wore a fox fur coat and a damask hat made of beaver fur. Depending on the weather, he carried either an umbrella or a short wooden cane.

Those who came to his home usually found the owner at his desk. Due to poor eyesight, Kayum Nasyri wrote with his eyes almost close to the paper. He created “creative chaos” in all his rented apartments. Books, scraps of paper, tools were scattered here and there, and the floor was littered with wood shavings. The shavings were produced by a small lathe, on which Nasyri turned various objects needed for farming and scientific research. In the apartment, he built wooden railings, holding on to which he found the exit to the street and moved around the room. When asked why he did not ask the servants to restore order, the scientist replied that the boys did not know where to put books and tools, so permanent chaos accompanied Nasyri throughout his life. Garifulla Chokry, son of the famous Tatar poet Gali Chokry, left interesting memories about his meeting with Kayum Nasyri in 1879. He gives detailed description his apartment, furnishings, interior details, clothes worn by the Tatar scientist. He was surprised that during the conversation Nasyri smoked like a steam locomotive. And what surprised Garifullah even more was that his father, a devout Muslim, did not speak out against such outrage. By the way, with this bad habit Kayum Nasyri separated only in his old age. From time to time, the scientist was invited to various Majlis meetings. Unlike others, Nasyri sat silently and rarely participated in the conversation. He was taciturn, reserved, spoke quietly, kept a certain distance in conversation and never opened up. Contemporaries recall that they do not remember a time when Kayum Nasyri laughed loudly - at best, he smiled modestly. If in his youth Nasyri sported European clothes, then in old age he began to prefer National costumes. He began to sympathize less with Russian culture and could not stand it when people added to his last name. Russian ending"ov". My last book“Alifba. Iman sharty bel?n” (“ABC. With the addition of “Conditions of Faith”, 1902) Kayum Nasyri concluded with the slogan: “Yash?sen?zebezne? Kadimebez! (“Long live our primordial, ancient [heritage]!”).

Kayum Nasyri was excellent at many crafts: he bound books, made mirrors, prepared starch using electricity (galvanization), carpentry, had a good knowledge of cooking and traditional medicine. He was very irritated by the fact that people were treated with imported medicines. He believed this: “There are enough plants suitable for treatment growing on our land. Healing properties The herbs growing here are much higher than those from overseas.” Shortly before his death, the scientist was struck by paralysis, but he did not consult a doctor. He developed special physical exercise and carried them out with furious force. Moreover, he began to treat himself with electric shock and, as a result, got back on his feet. Kayum Nasyri died on August 20, 1902. Only a couple of relatives and a few of his faithful students came to his funeral...

Nasyri Tatar writer philosopher

Chapter 3. Kayum Nasyri: a long path to people

Kayum Nasyri - scientist - educator, historian - ethnographer, linguist, writer. He contributed to the development of various branches of the humanities, laid the foundations of the modern Tatar literary language and its scientific terminology. Works: on phonetics and grammar - “Sample” (1895), lexicography of the Tatar language (bilingual dictionaries, first Dictionary in 2 volumes, 1895-1896); author of popular science works, the first Tatar calendars; paid a lot of attention to studying the history of the region, the Tatar people, their folklore and ethnographic heritage; works on literature, pedagogy, agriculture, botany, medicine, textbooks on arithmetic, geometry, geography.

In February of this year, the outstanding Tatar writer and scientist Kayum Nasyri celebrated his 180th birthday. A lot has been written about him, but for the most part these are platitudes that wander from magazine to magazine, from book to book. At the same time, a significant part of his artistic and scientific heritage remains secret, which has not yet been introduced into scientific circulation. His biography has not been thoroughly studied and an archive has not been compiled; it has not been published. full meeting his writings. In Tatarstan, the anniversary passed barely noticed. What has already been done, and what else can be done to adequately honor the memory of this scientist and encyclopedist?

When in 1912 it was ten years since the death of Kayum Nasyri, the Tatar historian Gabdulbari Battal bitterly stated on the pages of the newspaper “Yulduz” (“Star”) that even after this short period of time, the name of Kayum Nasyri had been completely forgotten, no one writes about him the Tatar press - for example, the magazine "Shura", which pays a lot of attention to the biography of other prominent Muslim figures. Shura editor Riza Fakhretdinov agreed with the criticism, called the reason for silence not any malicious intent, but a simple lack of information, and asked readers to send their memories to the editor. Several people who were familiar with Kayum Nasyri responded. It turned out that the Tatars were completely unaware of their outstanding fellow tribesman, the author of about forty works. That is, his name was well known, but no one really imagined what he was like and how he lived. Kayum Nasyri lived his life as a “black sheep”, not fitting into the realities of the then traditional Tatar society, which hardly opened the doors to everything new and decisively slammed them in case of the slightest “not according to the rules.”

In fact, they stopped noticing him during his lifetime. What caused such dislike? In an effort to preserve their religious and national identity, the Tatars, perhaps for the most part, were extremely suspicious of those fellow tribesmen who were friends with Russian leaders and missionaries. And Kayum Nasyri not only promoted the Russian language, but for some time he even lived and worked in the hearth of the missionaries - the Kazan Theological Seminary, at the request of the missionaries he was engaged in the copying of Christian liturgical books, communicated with the “chief missionary” Nikolai Ilminsky - a major orientalist and teacher, but. .. also the author of the “system” of Christianization of the non-Russian peoples of the Middle Volga region and other regions approved by St. Petersburg. At the same time, Kayum Nasyri remained a Muslim and never even thought about converting to Christianity, although this could open the doors of Russian universities for him, making him one of his own in a society where “foreigners” were barred from entering. In essence, he found himself between a rock and a hard place and was never able to fully integrate into Russian society and at the same time lost touch with his fellow tribesmen. It was major tragedy his life. Remaining, in spite of everything, outwardly impartial, Kayum Nasyri started more and more new projects. At first he was going to publish a newspaper in the Tatar language - it, naturally, was not allowed. Then he began to produce calendars, which were almanac magazines, which turned out to be so popular that unscrupulous publishers began to reproduce them pirated. Kayum Nasyri hoped to attract attention with his calendars, to prove that he supported his nation and meant something to the Tatars. However, little has changed in his life. His books, which he published mainly at his own expense, did not bring him either fame or prosperity, which is why he lived only on the meager income from their sale and thanks to private lessons. In 1871, Kayum Nasyri decided to organize a school for Tatar children, where he planned to teach them the Russian language. He believed that Tatars, living in Russia, should know its history, culture and Russian language. The scientist started a difficult task. Tatar society was hostile to his idea. The Russian authorities promised financial support, but did not fully fulfill their promise. Fame and recognition came to Kayum Nasyri after death - only in Soviet times. By the “round dates”, collections were published in which the scientific and literary heritage of the Tatar scientist was reflected, albeit in a greatly abridged and “edited” form. At the very least his works were published, scientific conferences, one of the central streets of Kazan - Zakharyevskaya in 1930 was renamed Kayuma Nasyri Street. In those years, a new gradation was born, who is “ours” and who is “strangers”. Of the pre-revolutionary writers and poets, Gabdulla Tukai, Galiaskar Kamal, Galimdzhan Ibragimov were considered “our own”, with some reservations - Fatih Amirkhan, Zagir Bigiev, Musa Akyegetzade and several other writers. Kayum Nasyri also became “one of our own”. Soviet ideology adapted writers, poets, and thinkers who adhered to Jadid views to its postulates. Kayum Nasyri fit well into their ranks. If we gloss over the religious overtones of his writings, then the result is a major educator and reformer - a victim of the “inhumane bourgeois system.” By and large, this was the case, just not in the hyperbolic forms in which they began to dress it up. In fact, at first there was no particular need for the ascension of former luminaries: the Imagists and Futurists ruled the roost, the pre-revolutionary Tatar heritage was thrown into the “dustbin of history” with the stigma of “national-bourgeois”. Even the work of Gabdulla Tukay, from whom later, however, was made almost a revolutionary poet, was subjected to a strict revision. The still living classic of Tatar literature Fatih Amirkhan, who was forced to quit his teaching job at the theater college due to the constant ridicule of revolutionary-minded students, was ostracized. However, in 1922, on the twentieth anniversary of the death of Kayum Nasyri, two books were published in Kazan, which collected previously unpublished works of the scientist. The ice has broken. But not for long. Soon the compilers of the collection, Galimdzhan Ibragimov and Gaziz Gubaidullin, were repressed. All literature was sent to special storage facilities, where their names were even mentioned in passing. They forgot the nasyri. New interest in Nasyri is associated with the name of the Tatar literary critic Muhammad Gainullin, who did an incredible amount to rehabilitate the Tatar pre-revolutionary heritage. In 1947, “Materials of scientific sessions dedicated to the 120th anniversary of the birth of K. Nasyri” were published; two years earlier, articles were published in connection with his anniversary. The years of Khrushchev’s “thaw” brought back a number of names to Tatar literature, about which not a word had been said until then. This is Gaziz Gubaidullin, and Sagit Ramiev, and Dardmend, and many others. This process took place in the context of everything literary process in the country. After all, it is known that until that time Russian readers knew little even about such figures as “the last poet of the village” Sergei Yesenin. Under these conditions, it became possible to talk about Kayum Nasyri in full voice. Attention to his scientific and artistic heritage is increasing. Since that time, “Selected Works” of the writer and scientist were published several times (1953, 1956, 1971, 1974-1975). His works for children are published as separate books. However, the maximum that has been done is the two-volume work of Kayum Nasyri, which was published in 1974-1975. One could not count on more: no matter how, the work of Kayum Nasyri was deeply imbued with Islamic ideology and developed in the context of Arab-Muslim literature. Publishing the entire Nasyri would mean “editing” it in accordance with the “requirements of the time.” What can we say about Nasyri, when poems even of such magnitude as Gabdulla Tukai were subjected to “editing”. For the sake of interest, I compared with the original the works of the Tatar poetess Galimatelbanat Biktimiriya (1876-1906), which were published in 1988 in Kazan in the collection “Omet Yoldyzlary” (“Stars of Hope”). So, about a fifth of the text is a fake, which has little in common with the original. The places where the poetess appears as a true Muslim were edited, which was quite natural for the end of the 19th century. In this regard, a natural question arises: is it possible to say with confidence that the works of Kayum Nasyri, published in Soviet times, were not “edited” in the same way?

3.1 How strong are the winds of change?

When the winds of change blew in the late 80s, no one could dictate to Tatarstan what could be published and what could not. But another problem arose: those few scientists who knew oriental languages, could read ancient Tatar texts in Arabic script, left for another world, and new specialists were not yet trained. The forces of existing textual critics were thrown into working with sources relating to the history of the Tatar people and the past of their statehood. Culture was relegated to the second echelon. However, in 1992, Kayum Nasyri’s “Book of Education” was published - a souvenir edition of a small, pocket format in two languages: Tatar and Russian. By the way, apart from a couple of articles in pre-revolutionary scientific journals, the works of Kayum Nasyri in Russian have so far been published only once - in 1977. At that time, mainly his historical and pedagogical works were translated. The question of translating Kayum Nasyri’s works into Russian is still not raised to this day, since a scientifically prepared complete collection of his works has not yet been published. In 1999, K. Nasyri’s book “Shifaly ul?nn?r” (“Healing Herbs”) was republished. In 2002, the centenary of the scientist’s death was marked by the opening of the Kayum Nasyri Museum in Kazan. A wooden house was adapted for this purpose, in which the Tatar scientist lived in the last years of his life. But the most important thing is that the republication of Kayum Nasyri’s works has finally gotten off the ground: a decision was made to release a four-volume set in the Tatar language. The work was entrusted to the Tatar literary critic and textual critic, Doctor of Philological Sciences Masgud Gainetdinov. The Tatar Book Publishing House has published two volumes and there is hope that the project will be successfully implemented. The publishing house of Islamic literature “Iman” also got involved in the work: it published the book “Sanaig Galvaniya” (“The Art of Galvanization”). However, the issue of translating at least his main works into Russian remains unresolved. The one-volume book, which was published in 1977, was formed rather one-sidedly, in accordance with the realities of that time. In short, there is still a lot of work to do, as they say. But the result you can get is worth the wait.

Conclusion

In the multifaceted activities of K. Nasyri, his works reflected the thoughts and aspirations of the enlightener about his native people, about their sad fate. The scientist’s cherished dream was to rescue the Tatar nation from stagnation and poverty, social and national oppression, and the desire to overcome centuries-old backwardness. In his works, K. Nasyri solves this problem from a position characteristic of educators. In order to take the path of progressive development, he believes, it is necessary, firstly, to overcome the peaks modern science and to enter into broad economic and cultural ties with advanced nations.

In this regard, he raises the question of the role of science in the life of society, preaches the omnipotence of knowledge, and considers science to be the most valuable wealth of the human race. Science, in his view, is a sure source of knowledge, and knowledge is a necessary basis for human activity.

K. Nasyri's views on moral and ethical issues also affected his legacy on issues of education and training. In his opinion, the social environment and upbringing play a decisive role in the formation in a person of the qualities characteristic of a rational being. In this matter, he stands, therefore, in the same positions as the enlightenment materialists of the 17th century.

K. Nasyri is a follower of Islam; he also left works in which Muslim rituals and the fundamentals of Islamic doctrine are popularized. At the same time, he interprets the relationship between Allah and the world from the position of the philosophy of deism. In his opinion, the world order and the course of natural processes are determined by Allah, but he does not directly interfere with these processes. “This world,” he writes, “is a world of causes. Everything we need is for a reason. Knowledge of these reasons is achieved by reflection, mental search. It is necessary to know the causes of phenomena and act based on them.” Since this is so, a person in this world should not rely on fate, but must act based on the principle of causality, understand the causes of phenomena and make those forces that are associated with this cause work for the benefit of a person. He especially emphasizes the importance and role in understanding the world and the causes of the phenomena of science and the human mind.

With his scientific works and multifaceted activities, Kayum Nasyri left a deep mark on the history of Tatar culture and social thought. He devoted his entire life, mind and literary talent to the cause of spreading enlightenment and liberating his people from the spiritual shackles of the Middle Ages. Thanks to the creativity and activity of a galaxy of educators, one of whom was K. Nasyri, a critical beginning was made in Tatar social thought, an important step was taken in freeing people’s thoughts from the shackles of fanaticism and the possibility of a sober assessment of reality was created. With his works on Tatar language and history K. Nasyri provided his people with significant assistance in understanding the historical past and cultural heritage. WITH works of art and through his works on literary criticism he made an invaluable contribution to the creation of the foundation of modern Tatar literature. His scientific and literary heritage occupies a worthy place in the history of culture.

Bibliography

1.Large encyclopedic dictionary: In 2 volumes / Ch. ed. A.M. Prokhorov. - M.: Sov. Encyclopedia, 1991. T. 1. - 1991 - 863 p.

2.Spiritual culture and Tatar intelligentsia: historical portraits: Collection of articles for teachers and high school students / Comp. R.M. Mukhametshin. - Kazan: Magarif, 2000. - 160 p.

.Gainullin M.Kh. Kayum Nasyri: About life and creative activity./ M. Kh. Gainullin. - K.: Tatar Book Publishing House, 1975. - 35 p.

.Kayum Nasyri. A book about education./ Kayum Nasyri. - K.: Tatar Book Publishing House, 1994. - 143 p.

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Annex 1